LIBRARY 

OF   THK 

UNIVERSITY  OF  CALIFORNIA. 

GIKT  OK 

.ouuw.  o    ,u>Uu/ 

Class 


REASON  AND  REVELATION. 


REASON  AND  REVELATION 


OR, 


THE  PROVINCE  OF  REASON 


IN  MATTERS  PERTAINING  TO 


DIVINE  REVELATION  DEFINED  AND  ILLUSTRATED; 


AND   THE    PARAMOUNT    AUTHORITY   OF 


THE  HOLY  SCRIPTURES  VINDICATED, 


BY   R.   MILLIGAN, 

PEESIDENT  OF  THE  COLLEGE  OP  THE  BIBLE  IN  KENTUCKY  UNIVERSITY. 


"All  Scripture  is  given  by  inspiration  of  God ;  and  is  JR-ofitable  for  doctrine,  for  reproof, 
for  correction,  for  instruction  in  righteousness,  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  for  every  good  work."— 2  TIMOTHY  iii :  16. 


X> 

;T 


CINCINNATI: 
E.  W.  CARROLL  &  CO.,  PUBLISHERS, 

117  WEST  FOURTH  STREET. 
1868. 


Entered,  according  to  Act  of  Congress,  in  the  year  1867,  by 
H.  \V.  CARROLL  &  CO., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the 
Southern  District  of  Ohio. 

STEREOTYPED  AT  THE  FRAHH.L1N  TYPE  rOUNDBY,   CINCINNATI. 

.FOURTH  EDITION. 


GENEBAL  CONTENTS. 


Page 

INTRODUCTION....  xi 


PART  I. 

DIVINE  OKIGIN  OF  THE  BIBLE...  15 


CHAPTER  I. 
PRELIMINARY 15 

CHAPTER  II. 
THE  UNITY  AND  HARMONY  OF  THE  BIBLE 22 

CHAPTER  III. 

THE  UNITED  SIMPLICITY  AND  INCOMPREHENSIBILITY 
OF  THE  BIBLE 27 

CHAPTER  IV. 

THE  UNPARALLELED  THEOLOGY  OF  THE  BIBLE 31 

(v) 


Vi  GENERAL  CONTENTS. 


CHAPTER  V. 

Page 

SUPERIOR  MORALITY  OF  THE  BIBLE 34 

• 

SECTION     I. — STANDARDS  OF  MORALITY 34 

SECTION   II. — MOTIVES  OP  DIFFERENT  ETHICAL  SYSTEMS 37 

SECTION  m. — ACTUAL  STATE  OF  MORALS 39 

SECTION  IV. — SUPERIOR  AND  MORE  ELEVATING  TENDENCIES  OF  THE 

CHRISTIAN  SYSTEM  OF  MORALITY...                         ,  40 


CHAPTER  VI. 
THE  SUPERNATURAL  CHARACTER  OF  CHRIST 41 

CHAPTER  VII. 

EXISTENCE  AND  PREVALENCE  OF  CHRISTIANITY 53 

SECTION   I. — TRIUMPHS  OF  THE  GOSPEL  A  PROOF  OF  ITS  DIVINE 

ORIGIN 53 

SECTION  II. — CHRISTIANITY  AND  MAHOMETANISM  COMPARED 58 

CHAPTER  VIII. 

FULFILLED  PROPHECY 61 

SECTION     I. — NEBUCHADNEZZAR'S  VISION  OF  THE  STONE  AND  THE 

IMAGE 61 

SECTION   II.— DANIEL'S  VISION  OF  THE  FOUR  BEASTS — DANIEL  vii.  72 
SECTION  III. — THE  MAHOMETAN  DOMINION  ;   OR,  THE  LITTLE  HORN 

OF  THE  GOAT — DANIEL  viii 83 

SECTION  IV. — THE  SEVENTY  WEEKS  OF  DANIEL — CHAP,  ix 94 

SECTION    V. — PROPHETIC  HISTORY  OF  THE  ISRAELITES — DANIEL  x, 

xi,  AND  xii 101 


GENERAL  CONTENTS.  '    vii 


PART  II. 

Page 

THE  CANON  OF  THE  HOLY  SCRIPTURES 154 


CHAPTER  I. 
CANON  OF  THE  OLD  TESTAMENT 155 

CHAPTER  II. 
CANON  OF  THE  NEW  TESTAMENT 168 

CHAPTER  III. 
THE  APOCRYPHAL  WRITINGS....  ..  205 


PART   III. 
THE  INTEGRITY  OF  THE  HOLY  SCRIPTURES...  213 


CHAPTER  I. 
SCOPE  OF  BIBLICAL  CRITICISMS 213 

CHAPTER  II. 
HISTORY  OP  BIBLICAL  CRITICISM...  ..  229 


Vlll  GENERAL  CONTENTS. 


PART  IV. 

Page 

INSPIRATION  OF  THE  HOLY  SCRIPTURES...    ..  247 


CHAPTER  I. 
INSPIRATION  OF  THE  OLD  TESTAMENT 248 

CHAPTER  II. 
INSPIRATION  OF  THE  NEW  TESTAMENT 259 

CHAPTER  III. 
THEORIES  OF  INSPIRATION 270 

SECTION     I. — FALSE  THEORIES  OF  INSPIRATION 270 

SECTION  II. — CONSIDERATION  OF  THE  NATURAL,  THE  PROVIDENTIAL, 
AND  THE  MIRACULOUS  IN  THE  DIVINE  ADMINISTRA- 
TION   275 

SECTION  III.— THE  TRUE  THEORY  OF  INSPIRATION...  ..  283 


PART  V. 

SACRED  HERMENEUTICS  AND  EXEGESIS 286 


CHAPTER  I. 
PRELIMINARY  CONSIDERATIONS 286 

SECTION     I. — FUNDAMENTAL  PRINCIPLES  OF  INTERPRETATION 286 

SECTION    II. — NATURE  AND  SCOPE  OF  BIBLICAL  EXEGESIS 288 

SECTION  HI. — INDUCTIVE  AND  DEDUCTIVE  METHODS  OF  EXEGESIS...  289 


GENERAL  CONTENTS.  ix 

CHAPTER  II. 

Page 
CONSIDERATION  OF  HISTORICAL  CIRCUMSTANCES 292 

CHAPTER  III. 

HERMENEUTICS  AND  EXEGESIS  PROPER 304 

SECTION     I. — RULES  FOR  ASCERTAINING  THE  MEANING  OF  SINGLE 

WORDS  AND  PHRASES.... 304 

SECTION   II. — RULES  FOR  ASCERTAINING  THE  MEANING  OF  SENTENCES  351 
SECTION  III. — FIGURATIVE  LANGUAGE 332 

CHAPTER  IV. 
ANALYSIS  OF  THE  EPISTLE  TO  THE  ROMANS 339 

CHAPTER  V. 
ANALYSIS  OF  THE  EPISTLE  TO  THE  HEBREWS 358 


PART  VI. 

LAST  AND  HIGHEST  FUNCTION  OF  REASON..,.  365 


PART  VII. 
SUPPLEMENTARY...  ..  369 


CHAPTER  I. 

THE  BIBLE  AS  A  MEANS  OF  EDUCATION 369 

SECTION     I. — THE  ACQUIRING  PROCESS 370 

SECTION   II. — THE  DEVELOPING  PROCESS 372 

SECTION  HI, — THE  FORMATIVE  PROCESS 378 


X  GENERAL  CONTENTS. 

CHAPTER  II. 

Page 
QUALIFICATIONS  OF  THE  BIBLE  STUDENT 381 

SECTION     I. — INTELLECTUAL  QUALIFICATIONS 381 

SECTION   II. — MORAL  QUALIFICATIONS 382 

SECTION  III.— LITERARY  QUALIFICATIONS 383 

CHAPTER  III. 

HELLENISTIC  GREEK 386 

SECTION     I. — ITS  HISTORY 386 

SECTION   II. — CHARACTERISTICS  OF  HELLENISTIC  GREEK 388 

CHAPTER  IV. 

FAITH  AND  INFIDELITY 393 

SECTION      I.— FAITH 393 

SECTION    II. — FORMALISM 400 

SECTION  HI. — INDIFFERENTISM 405 

SECTION    IV. — SPIRITUALISM 414 

SECTION     V.— NATURALISM 421 

SECTION   VI.— PANTHEISM 428 

SECTION  VII.— ATHEISM,.,  ..436 


INTRODUCTION. 


IT  is  painful  to  see  the  popular  indifference  that  is  every- 
where manifested  for  the  Word  of  God.  I  do  not  mean  to 
say,  with  some,  that  this  indifference  is  increasing;  or  that 
it  is  even  as  great  now  as  it  was  a  hundred  years  ago.  I  am 
fully  persuaded  that  it  is  not.  Indeed,  I  feel  entirely  con- 
fident, that  the  Holy  Scriptures  had  never  before  so  great 
an  influence  over  the  masses  of  mankind  as  they  have  at 
present.  But,  nevertheless,  their  influence  is  very  little  in 
comparison  with  what  it  ought  to  be.  Very  few  persons 
seem  to  believe  the  Bible  with  their  whole  hearts.  And 
hence  but  few  tremble  at  its  solemn  precepts  and  warnings : 
very  few  seem  to  feel  and  to  acknowledge  its  paramount 
claims  and  authority.  Most  unconverted  men  have,  of 
course,  but  little  regard  for  it :  and  even  in  the  Church,  its 
laws  and  its  institutions  are,  by  many,  treated  with  more  in- 
difference than  the  petty  rules  and  regulations  of  a  borough 
police. 

It  would  be  an  interesting  problem,  to  inquire  into  the 


XH  INTRODUCTION. 

cause  or  causes  of  this  wide-spread  indifference  with  respect 
to  the  laws,  and  ordinances,  and  institutions  of  Jehovah. 
And  it  might,  moreover,  have  a  bearing  for  good,  in  many 
ways.  But  for  this,  I  have  not  time,  at  present.  My  ob- 
ject, in  the  following  pages,  is  not  so  much  to  inquire  into 
the  origin  and  history  of  this  popular  skepticism,  as  to  re- 
move it.  I  wish,  as  far  as  possible,  to  enlighten  the  popu- 
lar understanding ;  to  assign  to  Reason  her  proper  province ; 
and  to  arouse  to  a  sense  of  feeling  and  activity,  the  slum- 
bering conscience.  In  this  way,  and  by  these  means,  I 
hope  to  sweep  away  some  of  the  false  refuges  in  which  men 
are  prone  to  trust ;  and  to  help,  it  may  be  in  a  very  humble 
way,  to  restore  the  Bible  to  its  proper  position,  AS  the  only 
safe  and  all-authoritative  rule  of  faith  and  practice. 

The  work  is  designed  for  all  classes  of  readers;  and  I 
have  therefore  written  it  with  all  possible  simplicity  and 
plainness.  The  occasional  introduction  of  Greek  and  He- 
brew words  need  not  discourage  any  one  from  reading  the 
book.  Their  English  equivalents  are  always  given,  as  far 
as  the  nature  of  the  case  will  permit:  so  that  the  mere 
English  student  can  use  the  work  with  as  much  freedom 
and  satisfaction  as  if  it  contained  no  foreign  words  of  any 
kind;  while  the  classical  student  will  not  unfrequently  be 
assisted  by  having  the  original  words  expressed  in  their 
proper  connection. 

To  all  students  of  the  Bible,  then,  and  especially  to  young 
men  preparing  for  the  work  of  the  Christian  Ministry,  the 
following  pages  are  respectfully  and  affectionately  dedicated. 
If  they  in  any  measure  serve  the  purpose  for  which  they 


INTRODUCTION.  Xlll 

were  written,  I  will  not  regret,  that  in  great  physical  weak- 
ness and  suffering,  I  have,  at  the  request  of  many  brethren, 
prepared  them  for  the  press.  That  God  may  graciously 
sanctify  them  to  his  own  glory,  and  make  them  eminently 
instrumental  in  promoting  truth  and  righteousness  among 
men,  is  my  earnest  and  sincere  prayer,  for  Christ's  sake. 


E.    MlLLIGAN. 


KENTUCKY  UNIVERSITY, 
October  1,  1867. 


REASON  AND  REVELATION. 


p  PAET  FIRST. 

DIVINE  ORIGIN  OF  THE  BIBLE. 


CHAPTER    I. 

PRELIMINARY. 

MY  theme  is  The  Province  of  Reason  in 

the  Treatise. 


matters  pertaining  to  Divine  Revelation.     On    Generalsc°Peof 


this,  as  on  most  other  questions  of  great  prac- 
tical importance,  mankind  have  long  been  divided.     Some 
run  to  one  extreme,  and  some  to  another.     The 

'  Two  extremes 

Mystics,  for  example,  constrained  by  their  false    on  thia  ques- 
system  of  philosophy,  have  generally  assigned 
to  Reason  a  very  low  and  subordinate  place  in    views  of  the 
the  investigation  and  discovery  of  truth.     With 
them,  the  Inner  Light,  (lumen  internum,)  produced  by  the 
immediate  and  direct  operation  of  the  Spirit  of  God  on  the 
sensibilities  of  the  human  soul,  is  the  guide  of  life.     With- 
out this,  Reason,  in  their  estimation,  is  blind ;  and  the  Bible 
is  a  sealed  book,  an  inexplicable  enigma. 

The  Rationalists,  on  the  other  hand,  give  to  views  of  the 
Reason  all  authority.  Whatever  they  can  ex-  Kationali8t8- 
plain  rationally,  i.  e.,  according  to  their  approved  system  or 

(15) 


16  REASON  AND  REVELATION. 

systems  of  philosophy,  they  receive  as  true;  but  whatever 
they  can  not  so  explain  and  comprehend,  they  reject  as  false 
and  absurd.  And  hence  it  follows  that  the  Bible  has  no 
more  authority  with  them  than  a  heathen  classic.  Its  mira-- 
cles  are  all  either  wholly  ignored  as  false,  or  treated  as  myths. 
And  its  remaining  portions  are  constantly  tortured  and  per- 
verted in  the  ever-varying  crucible  of  whatever  may  happen 
to  be  the  popular  system  of  philosophy. 
HOW  these  two  Here,  then,  as  in  many  other  cases,  extremes 
Sf  re^ncTto  meet  The  tendency  of  both  Mysticism  and 
the  in  Rationalism  is  to  greatly  diminish,  if  indeed 

not  to  wholly  destroy,  the  authority  and  influence  of  Divine 
Revelation.  The  former  does  this,  by  degrading  Reason; 
the  latter,  by  unduly  exalting  her.  The  former  makes  her 
the  mere  slave  of  feeling:  the  latter  deifies  her,  and  makes 
her  the  sovereign  arbiter  in  all  things  pertaining  to  human 
life  and  human  destiny, 
where  the  But  here  also,  as  in  most  similar  cases,  the 

truth  occupies  medium  ground.  The  fundamen- 
tal principle  of  Mysticism  is  a  fundamental  error.  Every 

man  who  looks   narrowly  into  his  own  con- 

K<MUt:\tlon  of 

th-  Mystical       sciousness,  knows  full  well  that  subjective  truth 

hypothesis.  .     .  .         ,        r     ,.  '.,.... 

originates  not  in  the  feelings  or  sensibilities,  as 
Swedenborg  and  his  school  would  have  us  believe,  but  in  the 
understanding  or  the  intellect.  Through  the  medium  of  the 
intellect,  it  pervades  the  sensibilities;  through  the  sensibili- 
ties, it  influences  the  will ;  and  through  the  will,-it  controls  the 
life.  Even  the  conscience  itself  is  subject  to  the  dictates  and 
teachings  of  the  understanding.  It  is  always  a  faithful  moni- 
tor. But  its  office  is  not  to  judge,  but  to  execute.  It  is  the 
.sheriff  that  faithfully  carries  out  the  decisions  of  Reason, 
whether  they  be  right  or  wrong;  whether  they  be  true  or 
false ;  whether  they  be  just  or  unjust.  Paul  had  always  a 
good  conscience;  that  is,  an  approving  conscience;  because  he 


DIVINE  ORIGIN  OF  THE  BIBLE.  17 

always  acted  conscientiously;   but,  nevertheless,  he  was  a 
very  great  sinner,  because  his  reason  erred. 

Reason,  then,  has  something  to  do,  even  in  religious  mat- 
ters.    But  it  does  not  follow  that  her  influence 

Keason  limited 

here  is  absolute,  or  that  she  is  at  liberty  to  re-    in  her  opera 

tions. 

ject  as  spurious  or  absurd  whatever  she  can  not 

herself  fully  explain  and  comprehend.     Not  at  all.     Her 

powers  and  functions  are   limited.     She  must    ( 

She  depends  on 

have  the  necessary  evidence  before  she  can  de-    the  evidence 
cide  on  the  truth  or  falsity  of  any  proposition. 
She  may,  it  is  true,  form  an  opinion  on  any  subject;  but 
even  this  opinion  will  be  found,  on  examination,  to  depend 
on  the  implied  probabilities  or  improbabilities  of  the  case. 
The  uninstructed  youth,  for  example,  would  not    , 

»  Illustration 

hesitate  for  a  moment  to  answer  in  the  negative  from  the  planet 
the  question  whether  or  not  the  planet  Jupiter 
is  inhabited.  As  he  looks  up  into  the  heavens,  he  sees 
there,  under  the  name  of  Jupiter,  but  a  bright  spot,  appar- 
ently not  near  so  large  as  the  small  sunflower  in  his  fath- 
er's garden.  And  hence,  from  the  evidence  in  his  posses- 
sion, he  can  not  think  that  it  would  be  a  suitable  residence 
for  such  beings  as  are  men  and  women.  But  let  him  now 
be  informed  that  the  earth  was  made  for  man ;  that  its  vast 
mineral,  vegetable,  and  animal  resources  were  all  designed 
for  the  comfort  and  happiness  of  beings  formed  in  the  im- 
age and  likeness  of  their  Creator;  let  him  be  further  told 
or  made  to  understand,  on  reliable  evidence,  that  Jupiter  is 
about  fourteen  hundred  times  larger  than  the  earth;  that 
it  has  four  times  as  many  satellites;  that  it  revolves  on  its 
axis  and  in  its  orbit,  like  the  earth;  and  that,  on  the  whole, 
it  has  a  much  greater  influence  in  the  Solar  system  than  our 
own  little  planet,  and  soon  his  doubts  will  begin  to  change, 
and  his  reason  will  finally  decide  in  favor  of  the  probability 
of  its  being  inhabited  by  some  such  rational  and  accounta- 
2 


18  REASON  AND  REVELATION. 

ble  beings  as  man.  I  say  probability,  because,  the  evidence 
character  of  being  only  probable,  the  conclusion  must  also 
the  conclusion  be  probable.  But  let  the  evidence  be  conclu- 

d'-p'-iids  ou,  the 

kin.i-.fevi-  sive  or  demonstrative,  and  so,  also,  will  be 
the  conclusion.  Concede,  for  example,  that  all 
men  are  mortal,  and  that  Socrates  is  a  man,  and  then  Rea- 
son will,  of  necessity,  draw  the  conclusion  that  Socrates  is 
mortal.  If  she  is  not  satisfied  with  the  conclusion,  she  luay 
review  the  premises.  But  let  their  correctness  be  conceded, 
and  then  Reason  has  no  alternative  left  but  to  draw  the  con- 
clusion and  to  acquiesce  in  it,  whether  she  fully  comprehends 
General  office  ^  0?'  uo^  This,  then,  is  her  province  in  every 
of  department  of  truth  to  which  the  human  mind 
has  access.  It  is  simply  by  a  process  of  ab- 
straction, comparison,  and  generalization  to  draw  from  the 
data  otherwise  furnished,  the  proper  inferences  and  conclu- 
sions. 

And  hence  it  is  obvious  that  her  relations  to  Divine  Rev- 
intimate  con-  elation  are  most  intimate  and  important.  The 
nectionbe-  very  first  question  that  naturally  arises  in  the 

tweon  Reason  .     ,      „  i       T»- 

and  Revoia-        mind  of  every  man  concerning  the  Bible  respects 
its  origin.     Is  it  of  human,  or  is  it  of  Divine 
origin?     Is  it  the  word  of  man's  wisdom,  or  is  it,  as  it 
First  province     claims  to  be,  the  word  of  the  living  God  ?     To 
answer  this  question,  therefore,  on  the  ground 


01     pl"M 
Jltil.-iUIl. 


"     af  a^  tne  evi(^ence  variously  furnished,  is  the 
tion-  first  province  of  Reason  in  matters  pertaining 

to  Divine  Revelation. 

Proof  that  God        God  requires  no  man  to  believe  without  suf- 
requiresno        ficient  evidence.     He  did  not  require  even  Pha- 

man  to  believe  .  i        i  •     a, 

without  sum-      raoh  and  the  Egyptians  to  do  this.*     Nor  did 

Christ  require  this  of  the  Jews.     "  If,"  said  he, 

"I  had  not  come  and  spoken  unto  them,  they  had  not  had 

*  Exodus  vii:  9. 


DIVINE  ORIGIN  OF  THE  BIBLE.  19 

sin ;  but  now  they  have  no  cloak  for  their  sin."  And  again, 
he  adds,  in  the  second  verse  following :  "  If  I  had  not  done 
among  them  the  works  which  no  other  man  has  done,  they 
would  have  had  no  sin;  but  now  they  have  both  seen  and 
hated  both  me  and  my  Father."* 

In  such  a  treatise  as  this,  in  which  brevity  is  a  primary 
object,  it  will  not,  of  course,  be  expected  that  I  should  fur- 
nish even  a  general  outline  of  the  evidences  of  Christianity. 
For  this,  I  must  refer  the  reader  to  the  works  of  Lardner, 
Paley,  Butler,  Blount,  Home,  Chalmers.  Heng- 

J '  }  &        Works  on  the 

stenberg,  Mansell,  Rogers,  Taylor,  McCosh,  Ull-    evidences  of 
mann,  Auberlen,  Schaff,  and  other  writers  on 
the  genuineness  and  Divine  authenticity  of  the  Holy  Scrip- 
tures.    But  a  matter  so  fundamental  as  this  should  not  be 
passed  over  in  silence.     Reason  demands  that,  even  in  this 
brief  treatise,  we  should  have  a  sufficient  and  satisfactory 
reason  for  our  faith  in  the  Word  of  God.     Without  this, 
indeed,  my  object  in  writing  this  book  would  be  in  a  great 
measure  defeated.     And  I  will,  therefore,  as  briefly  as  I  can, 
present  and  illustrate  one  of  the  many  chains  of    The  chain  of 
evidence  that  serve  to  prove  the  Divine  origin    seutedT/this 
of  the  Holy  Scriptures.     It  all  depends  on  the    treatise- 
universally-acknowledged  relation  that  exists  between  cause 
and  effect. 

It  is  now  every-where  conceded,  and  received  as  an  axiom- 
atic truth,  that  every  effect  must  have  its  own 
adequate  and  sufficient  cause.     It  is  not  enough 
that   it   have   merely   a   cause.     The   common    of  argument  ia 

*  universally  • 

sense  of  mankind  demands  and  requires  that    conceded. 
the  cause  shall  be  adequate  and  sufficient.     Otherwise,  we 
know  intuitively,  as  well  as  experimentally,  that  the  effect 
can  not  and  will  not  follow  in  any  case. 

Thus,  for  instance,  all  sane  persons  would  reject  as  absurd 
*John  xv :  22  and  24. 


20  REASON  AND  REVELATION, 

the   allegation  that  a  clock   or  a  watch  is  the  result  of 
chance :  that  it  was  made  in  some  way  without 

Illustration.  » 

a  maker,  and  that  it  was  designed  without  a 
designer.  Such  an  idea  is  wholly  inconsistent  with  even  our 
earliest  intuitions,  and  the  first  developments  of  Reason. 
And  hence,  you  see  why  it  is  that  the  dogmas  of  Athe- 
wi.v  Atheism  *sm  ^avG  alwavs  been  regarded  as  so  very  ab- 
i- . .  N  TV  ah-  surd  by  all  men  of  sobriety  and  reflection.  Con- 
cede that  there  is  a  God  who  made,  preserves, 
and  governs  all  things,  and  then  all  is  plain,  simple,  and 
rational.  We  have,  then,  a  cause  that  is  adequate  and  suffi- 
cient to  account  for  all  the  varied  phenomena  of  nature. 
We  can,  then,  understand  how  it  is,  and  why  it  is,  that  the 
heavens  are  so  beautiful,  and  that  the  earth  is  so  well 
adapted  to  all  the  wants  and  circumstances  of  man. 

But  to  deny,  with  most  modern  Atheists,  that  the  uiii- 
Fiin.iam.-ntai      verse  has  any  marks  of  design  or  intelligence, 

truth  <l<-nied  by      .  i  ii  •  i  r> 

M...I.TH  At  ho-     1S   to  deny   the  evidence  of  our  own   senses. 
And  to  say,   with   aneient  Atheists,  that  evi- 
dence of  design  does  not  of  necessity  imply  the  existence 
Fumhimrntai      and  agency  of  a  designer,  is  to  ignore  thefunda- 
Aaotoat  Ath*>     mental  laws  of  human  belief,  and  to  deprive  rea- 
son of  her  most  reliable  data. 

And  just  so  it  is  with  respect  to  the  Divine  authenticity 
concede  that  of  the  Holy  Bible.  Concede  that  this  wonder- 
fhoVoVthe  ml  ful  volume  is  the  inspired  Word  of  God,  and 
bio,  and  what  then  all  that  follows  is  plain,  simple,  and  ra- 
tional. The  facts  and  other  recorded  phenom- 
ena are  just  such  as  we  might  reasonably  anticipate. 
Deny  this  But  deny  this  fundamental  truth,  assume  that 

t™ttmandtal       the  Bible  is  not  the  inspired  Word  of  God,  but 
what  fact*  can    ^hat  j^  jg  a  work  of  uninspired  men,  however 

not  be  account-  *  ' 

edfor?  great  and  however  learned,  and  then  how  will 

you  account, 


DIVINE  ORIGIN  OF  THE  BIBLE.  21 

I.  For  the  Unity  and  the  Harmony  of  this  wonderful 
book? 

II.  How  will  you  account  for  its  great  Simplicity,  and, 
at  the  same  time,  for  its  absolute  Incomprehensibility? 

III.  How  will   you   account   for  its   unparalleled   The- 
ology ? 

IV.  How  will  you  account  for  its  superior  code  of  Mo- 
rality, and  its  ameliorating  influence  on  society? 

V.  How  will  you  account  for  the  Supernatural  Character 
of  Christ  ? 

VI.  How  will  you  account  for  the  Existence,  History, 
and  Prevalence  of  Christianity  ? 

VII.  How  will  you  account  for  the  many  plain  and  un- 
mistakable instances  of  Fulfilled  Prophecy  ? 

VIII.  And,  finally,  how  will  you  account  for  the  Har- 
mony of  the  Bible  with  the  Progress  and  Discoveries  of 
Modern  Science  and  Philosophy  ? 

It  seems  to  me  that  this  Chapter  of  Christian  Evidences 
has  never  yet  been  fairly  and  satisfactorily  in-    Reason  for  se- 
vestigated.     And  I  have,  therefore,  selected  it,    ceLpt!-r  oTEv- 
for  the  double  purpose  of  proving  the  Divine    idence- 
origin  of  the  Holy  Scriptures,  and  showing  that  God  still 
requires  no  man  to  believe  without  sufficient  evidence. 


22  REASON  AND  REVELATION. 


CHAPTER    II. 

THE  UNITY  AND  HARMONY  OF  THE  BIBLE. 

MY  present  subject  is  the  Unity  and  Harmony  of  the 
subject  of  Holy  Bible.  This  will  be  best  understood  by 
chapter  sec-  referring,  for  illustration,  to  the  unity  and  har- 
mony of  the  Book  of  Nature. 

It  has  been  often  said,  and  truly  said,  that  nature  is  a 
Proof  that  Na-  unit.  With  this  important  truth  most  of  my 
turoisaunit:  readers  are,  no  doubt,  more  or  less  familiar. 
Many  of  you  have  learned  from  your  Chemistry  that  the 
whole  mineral  kingdom  is  composed  of  about  sixty-four 
From  HI. mis-  different  kinds  of  atoms,  united  together  in 
the  most  exact  and  definite  proportions.  And 
from  your  text-books  on  Natural  History,  some  of  you,  at 
From  Natural  least,  have  also  learned  that  there  is  a  very  close 
History.  connection  between  the  Mineral,  Vegetable,  and 

Animal  Kingdoms;  that,  as  the  mineral  is  the  basis  of  the 
vegetable,  so,  also,  is  the  vegetable  the  stay  and  support  of 
the  animal ;  and  the  animal,  again,  of  the  spiritual.  So  that 
the  earth,  though  composed  of  millions  of  atoms,  and  occu- 
pied by  innumerable  species,  is  really  but  one  perfect  and 
harmonious  whole. 

Nor  is  this  all.  Under  the  mysterious  influence  of  attrac- 
From  Astron-  ti°n>  tne  Earth  and  several  other  planets,  pri- 
omy-  mary  and  secondary,  are  bound  to  the  Sun,  form- 

ing one  Solar  system.  And  by  the  same  mysterious  forces, 
the  Solar  system  is  linked  to  another ;  and  this  again  to  an- 


DIVINE  ORIGIN  OF  THE  BIBLE.  23 

» 

other,  and  another,  until  all  are  finally  united  in  one  glo- 
rious, sublime,  and  boundless  universe. 

True,  indeed,  there  are,  in  this  vast  and  boundless  scheme 
of  nature,  many  apparent  discrepancies  and  ir-    A   arentdig 
regularities.     Acids  and  alkalies  have  very  un-    crepancies  in 
like  properties.     Some  vegetables  are  poisonous, 
and  others  are  nutritious.     Some  animals  are  rational,  and 
others   are  irrational.      Some   of  the  planets   move  west- 
ward, and  some  eastward  ;  some  in  orbits  that  are  nearly 
circular,  and  others  in  orbits  that  are  extremely  elliptical 
But  all  such  cases  of  apparent  discord  are  re-    These  are  all 
ally  essential  elements  of  unity  and  harmony, 
They  are  all  necessary  parts  and  links  of 


---  "  that  golden,  everlasting  chain, 
Which  in  its  strong  embrace  holds  heaven,  and  earth,  and  main," 

and  which  really  'serves  to  unite  in  one   harmonious  whole 
all  parts  and  parcels  of  the  entire  physical  universe. 

And  just  so  it  is,  with  respect  to  the  Bible.     It,  too,  has 
its  links  and  its  chains  of  Divine  harmony,  ex-    Evidence  that 
tending  from  its  Alpha  to  its  Omega;  and  from    ^^J6^ 
its  center  to  all  parts  of  its  circumference.  momous  whole. 

Take,  for  example,  the  chain  of  Divine  promises  concern- 
ing the  coming,  the  reign,  and  the  triumphs  of    From  he 
the  Messiah.     The  first  of  these  is  given  in  the    promises  con- 
sentence  that  God  pronounced  on  the  Old  Ser- 
pent, immediately  after  the  fall  of  man.      "I  will/7   said 
Jehovah,  "  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed.     It  shall  bruise  thy  head, 
and  thou  shalt  bruise  his  heel."*     He  did  not  say  seeds,  as 
if  he  were  speaking  of  many  ;  but  he  said,  "  Her  Seed" 
which  is  Christ.  f 

Again  it  was  said  to  Abraham,  "  In  thy  seed  shall  all  the 
*  Genesis  iii:  15.  t  Galatians  iii:  16. 


24  REASON  AND  REVELATION. 

nations  of  the  earth  be  blessed."*  And  again,  Jacob  said 
to  his  twelve  sons,  "  The  scepter  shall  not  depart  from 
Judah,  nor  a  lawgiver  from  his  offspring,  till  Shiloh  come; 
and  to  him  shall  the  gathering  of  the  people  be."f  And 
again,  Moses  said  to  the  children  of  Israel,  "A  prophet  shall 
the  Lord  your  God  raise  up  to  you  of  your  brethren,  like 
unto  me:  him  shall  ye  hoar  in  all  things.  And  it  shall 
come  to  pass,  that  whosoever  will  not  hear  that  prophet, 
shall  be  cut  off  from  among  the  people.";];  And  still  again, 
I.-aiah,  speaking  in  vision,  says,  "Unto  us  a  child  is  born; 
unto  us  a  son  is  given;  and  the  government  shall  be  upon 
his  shoulder  ;  and  his  name  shall  be  called  Wonderful,  Coun- 
sellor, the  mighty  God,  the  Father  of  the  everlasting  age, 
the  Prince  of  Peace.  Of  the  increase  of  his  government 
and  peace,  there  shall  be  no  end;  upon  the  throne  of  David, 
and  upon  his  kingdom;  to  fix  it,  and  to  establish  it,  with 
justice  and  with  judgment  from  henceforth  and  forever. 
The  zeal  of  the  Lord  of  hosts  will  do  this."|| 

Similar  promises  were  afterward  frequently  and  variously 
repeated  by  other  prophets.  But  when  the  fullness  of  time 
was  come,  the  Seed  of  the  woman,  the  Seed  of  Abraham,  the 
promised  Shiloh,  the  long-expected  Prophet,  the  Messenger 
of  the  Covenant,  and  the  Founder  of  the  everlasting  age, 
all  appeared  in  the  person  of  Jesus  of  Nazareth.  This  chain 
of  evidence  has  been  so  often  and  so  fully  illustrated  by 
others,  that  to  say  more  concerning  it  at  present  is  unneces- 
sary. 

Another  very  good  illustration  of  the  unity  and  harmony 
illustration  of  the  Holy  Bible,  we  have  given  in  the  institu- 

takt-n  from  the       ..  n  •*  rrii_  •  •  T 

institution  of     tion  of  sacrifice.     This  was  a  very  ancient  ordi- 
nance.   For  many  centuries,  sacrifices  were  daily, 
and  I  may  say  blindly,  offered  on  both  Jewish  and  Gentile 

*  Genesis  xxii:  18.        t  Genesis  xlix:  10.        JDeut,  xviii:  15-19. 
|j  Isaiah  ix:  6  and  7. 


DIVINE  ORIGIN  OF  THE  BIBLE.  25 

altars.  A  lamb  was  selected  from  the  flock;  it  was  then 
killed ;  its  flesh  was  burned  on  the  altar,  and  its  blood  was 
sprinkled  on  and  about  the  altar.  But  for  what  purpose? 
There  was  not  found  on  earth  a  Jewish  Rabbi  or  a  Gentile 
philosopher  that  could  answer  this  question.  It  was  all 
mystery — dark  as  the  original  chaos,  and  inexplicable  as 
a  shadow  without  a  substance — until  Christ  came  as  the 
Lamb  of  God  to  take  away  the  sin  of  the  world.  Then, 
and  not  till  then,  it  was  manifest  that  the  institution  pointed 
clearly,  distinctly,  and  exclusively  to  Him  who  was  to  be 
wounded  for  our  transgressions  and  bruised  for  our  iniqui- 
ties. 

The  same  may  be  said  of  the  Levitical  Priesthood,  and 
most  of  the  other  types  of  the  Old  Covenant.    Evidence 
They  all'  directly  or  indirectly  pointed  to  Him    ^^g,^ 
who  is  the  Alpha  and  the  Omega,  the  beginning    types- 
and  the  end,  the  center  and  the  circumference  of  the  whole 
Bible.     And  hence  it  is  evident  that  the  Holy  Scriptures 
are  a  unit ;  that  there  is  thus  formed  between  all  their  parts 
a  connection,  which  is  at   once   plain,  clear,   and   unmis- 
takable. 

If  any  thing  more  is  necessary  on  this  subject,  it  may  be 
found  in  the  oneness  of  sentiment  and  doctrine    Proof  drawn 
which  pervades  the  whole  Bible.     But  I  presume    ncss  of  doctrine 
that  enough  has  been  said  to  establish  clearly    and  sentiment. 
and  fully  the  unity  and  harmony  for  which  we  plead. 

I  do  not,  of  course,  mean  to  say  that  there  are  not  in  the 
Bible,  as  there  are  in  nature,  some  apparent  dis-    Apparent  dis- 
crepancies.    Even  the  great  and  good  Luther    ^^ounted 
once  thought  that  the  teachings  of  James  were    for. 
irreconcilably  opposed  to  the  teachings  of  Paul.    Luther'8  mis- 
And  hence,  for  a  time,  he  rejected  the  Epistle    take- 
of  James  as  an  uninspired  document.     But  a  more  careful 
and  critical  study  of  both  James  and  Paul  finally  convinced 


26  REASON  AND  REVELATION. 

the  great  Eeformer  that  the  error  was  in  himself;  that  the 
^alleged  discrepancy  was  only  apparent;  and  that  James  and 
Paul  not  only  perfectly  agree  with  each  other,  but  also  with 
all  the  other  writers  of  both  the  Old  and  the  New  Testa- 
ment. 

How,  then,  is  this  very  remarkable  unity  of  doctrine,  and 
sentiment,  and  plan  to  be  accounted  for  ? 

If  the  Bible  had  been  all  written  by  one  and  the  same 
Diversity  of  author,  this  might  serve  to  account  for  it  in 
circumstances  parf  though  it  would  by  no  means  account 

under  which  x  * 

the  Bible  was  even  partially  for  many  other  characteristics  of 
tliis  wonderful  volume.  But  as  my  readers  all 
know,  even  this  much  can  not  and  must  not  be  conceded. 
The  Bible  consists  of  sixty-six  books,  composed  by  about 
thirty  different  authors,  dnnn-  a  period  of  about  sixteen 
hundred  years,  and  under  the  most  diverse  circumstances 
conceivable.  Moses  wrote  the  Pentateuch  in  the  wilder- 
ness, when  science,  literature,  and  the  arts  were  in  their 
infancy.  David  composed  most  of  his  odes  under  the  ex- 
citing, distracting  and  eml>arra>.-m<:  influences  of  a  irual 
court.  Daniel  and  Ezekicl  prophesied  in  captivity.  Paul 
dictated  several  of  his  mo.-t  important  epistles  while  he  was 
a  prisoner  at  Rome,  and  under  the  care  and  vigilance  of  a 
Roman  guard.  And  John  wrote  the  Apocalypse  while  he 
was  banished  to  Patmos,  for  the  word  of  God  and  the  tes- 
timony of  Jesus  Christ. 

Whence,  then,  I  again  ask,  is  this  remarkable  unity, 
Nevertheless,  this  unparalleled  harmony  that  pervades  the 
harmony  are  whole  Bible?  We  find  nothing  like  it  in  the 
without  a  par-  ancient  or  modern  systems  of  philosophy  :  noth- 

alU'l,  save  m  *  L     J   > 

nature.  ing  like  it  in  the  traditions  of  the  Jews;  and 

nothing  like  it  in  the  creeds  and  confessions  of  modern 
Christendom.  The  only  parallel  case  is  found  in  the  book 
of  nature. 


DIVINE  ORIGIN  OF  THE  BIBLE.  27 

The  necessary  and  only  legitimate  conclusion,  then,  from 
all  these  premises,  is,  that  the  Author  of  Nature 
is  also  the*  Author  of  the  Bible ;  and  that  holy 
men  of  old  composed  this  most  wonderful  book  as  they  were 
moved  by  the  Holy  Spirit. 


CHAPTER   III. 

THE  UNITED  SIMPLICITY  AND  INCOMPREHENSIBILITY  OF  THE 
BIBLE. 

THE  second  argument  that  I  shall  submit  in  proof  of  the 
Divine  Origin  of  the  Holy  Bible,  is  taken  from    scope  and 
its  great  simplicity  associated  with  a  length,    ^Snd^^ 
and  breadth,  and  depth  of  meaning  that  far    meut> 
transcends  the  range  and  capacity  of  the  most  profound  un- 
inspired genius. 

That  the  way  of  life  is  plain  and   accessible   to  every 
one  who  honestly  seeks  after  honor,  and  glory,    Proof  that  the 
and  immortality,  may  be  very  easily  and  very    verypiatato 
clearly  proved  in  several  ways.     And,  every  honest 

J    *  J  student  of  the 

I.  By  a   reference   to   the  pilgrimage  of  the    Biwe. 
children  of  Israel,  from  Egypt  to  Canaan.     So  long  as  the 
traveler    kept   his    eye    on    the   pillar    of  the    Argument 
cloud,  and  followed  its  movements,  all  was  well.    ££0n£oid 
There  was  no  danger  of  his  being   misled  or    Covenaut- 
misdirected  by  any  one.     Nothing  short  of  a  willful  neglect 
of  the  line  of  march,  and  of  the  places  of  rest  marked  out 
by  that  supernatural  symbol  of  Jehovah's  presence,  could 
cause  any  one  to  wander  from  the  way  that  would  have  in- 
evitably led  all  Israel,  if  obedient,  into  the  enjoyment  of  the 
Promised  Land.     It  was  their  obstinate  refusal  to  follow 


28  REASON  AND  REVELATION. 

the  cloud,  or  a  persistent  determination  to  anticipate  its 
movements,  that  caused  them  to  wander  so  long  in  the 
wilderness.  Had  they  been  obedient,  the  way  was  open, 
and  they  might  all,  without  the  loss  of  one,  have  marched 
directly  from  Kadesh  Barnea  into  Canaan. 

Now,  be  it  remembered  that  all  these  things  happened 
unto  them  as  Types,  (ru/ro^*),  and  they  were  written  for  our 
admonition.  The  Hebrews  were  delivered  from  bondage, 
and  so  are  we.  Their  march  was  through  a  great  and  ter- 
rible wilderness,  and  so  is  ours.  Their  guide  was  super- 
nal ural,  and  so  is  ours.  So  long  as  they  followed  it  with 
the  humble,  confiding  disposition  of  little  children,  all  was 
well;  and  just  so  it  has  ever  been  with  Christians.  So 
long  as  they  have  faithfully  followed  God's  directions,  so  long 
their  way  has  always  been  plain  and  prosperous.  But  win-n- 
ever (hey  have  laid  aside  the  Word  of  God,  and  taken  rea- 
son, or  feeling,  or  any  invention  of  their  own  as  the  guide 
of  life,  then,  just  as  uniformly,  have  followed  shame,  mis- 
ery, ami  disappointment. 

Sr6at  primness  and  simplicity  of  the 


iihi,trati,.ii         way  of  dutv,  life,  and  happiness  may  be  further 

from  Prophecy.       ...  '  ,    J'  ' 

illustrated  by  prophecy. 

In  one  of  Isaiah's  most  vivid,  clear,  and  interesting  vis- 
ions concerning  the  times  and  reign  of  the  Messiah,  he  saw 
a  beautiful  highway  cast  up  for  the  redeemed.  It  was 
called  "  The  Way  of  Holiness"  It  was,  moreover,  entirely 
free  from  all  the  dangers  and  annoyances  of  ravenous 
beasts.  And,  at  the  same  time,  it  was  so  perfectly  plain 
that  the  wayfaring  men,  though  simpletonSj  were  in  no  dan- 
ger of  being  misled  on  their  march  to  the  everlasting  Zion.^ 
This,  I  need  hardly  say,  was  all  designed  to  illustrate  the 
way  of  eternal  blessedness  under  the  peaceful  and  glorious 
reign  of  the  Messiah. 

*1  Corinthians  x:  1-12.  f  Isaiah  xxxv:  8-9. 


DIVINE  ORIGIN  OF  THE  BIBLE.  29 

III.  The  same  important  truth  is  also  very  clearly  taught 
in  the  actual  developments  of  the  Gospel.     Its  re- 

Argument 

quirements  are  all  so  very  plain  that  no  honest    from  the  ac- 
man  can  well    misunderstand   his   duty.     For    montsTf'th'e 
the  sake  of  method  and  perspicuity,  I  will  sim-    GosPel- 
ply  request  my  readers  to  consider,  by  and  for  themselves, 

1.  What  is  required  in  order  to  admission  into  the  King- 
dom of  Christ  here  on  earth,  such  as  faith,  repentance,  con- 
fession, and  baptism ;  and, 

2.  The  conditions  of  continued  membership,  and  of  ad- 
mission into  God's  everlasting  Kingdom.     For  a  summary 
of  these,  see  2  Peter  i:  1-11. 

But  connected  with  this  wonderful  simplicity  of  the  Gos- 
pel plan  of  salvation,  there  is  also  in  it  a  depth    Great  depth 
of  meaning  which  no  finite  or  uninspired  mind    1*0^°"'!^' 
can  ever  fully  comprehend.  of  the  Bible- 

Let  me  here  appeal  to  the  consciousness  of  my  readers. 
Have  you  ever  attempted  to  study  a  work  of 

•  *'  '.  *  Argument 

mere   human    genius,   that,   after   making   the    from  our  own 

,.  ..  ,  consciousness. 

necessary  preliminary  preparations,  you  nave 
really  felt  that  you  could  not  master?  Take,  for  instance, 
the  writings  of  Plato  or  Aristotle;  or,  if  you  please,  take 
the  philosophy  of  Lord  Bacon,  or  the  Principia  of  Sir  Isaac 
Newton,  or  any  other  work  of  like  character.  Have  you 
ever  really,  and  with  due  preparation,  tried  to  master  such 
works  of  human  genius?  If  so,  are  you  not  conscious  of 
success,  or,  at  least,  of  the  ability  to  succeed?  The  effort 
may  have  cost  you  much  labor,  and,  for  a  time,  you  may, 
perhaps,  have  given  up  the  task  as  hopeless,  for  want  of 
the  necessary  preliminary  preparations.  But,  having  made 
these,  have  you  ever,  after  due  and  proper  effort,  really 
failed  to  understand  any  work  of  human  genius?  I  pre- 
sume that  most  of  you  can  truthfully  answer  this  question 
in  the  negative.  You  feel  conscious  that  you  perfectly  un- 


30  REASON  AND  REVELATION. 

derstand  your  grammar,  your  rhetoric,  your  logic,  your  phi- 
losophy, your  arithmetic,  your  geometry,  and  even  your  cal- 
culus. 

But  can  you  say  the  same  of  the  Holy  Bible?  Have 
you  ever  fathomed  its  depths?  Have  you  ever  risen  from 
the  study  of  this  wonderful  volume  feeling  conscious  that 
you  fully  comprehend  the  entire  range  of  thought  that 
underlies  the  very  plain  but  expressive  words  of  its  Au- 
thor? Or  have  you  not,  rather,  discovered,  by  every  such 
effort,  that  beneath  what  at  first  seemed  to  be  the  lowest 
depths,  there  are  still  others,  opening  wide  and  deep,  that 
lie  far  beyond  the  grasp  and  compass  of  the  human  intel- 
lect? 

Just,  for  instance,  as  it  is  in  the  study  of  nature.  When 
you  begin  to  studv  the  Book  of  Nature,  the 

In  this  respoct      *  * 

whole  truth  seems  to  lie  on  the  surface,  or,  at 


least,  very  near  the  surface.  In  fact,  the  mere 
child  can  understand  and  enjoy  whatever  of  nature  is  most 
useful  and  most  practical.  But  the  greatest  philosopher  on 
earth  has  never  sounded  the  depths  of  the  immense  ocean 
of  truth  that  lies  beneath  its  surface. 

Now,  how  is  this  wonderful  combination  of  simplicity  and 
only  way  of  ac-    incomprehensibility  in  the  Bible  to  be  accounted 

Cnuntiir-.'  !''>r  /.       a 

thi«Y«ryr»-          Jor  • 

n.:irkai.iochar.        Concede  that  the  Author  of  Nature  is  also 

acterlttic  »f  the 

i'ibie.  the  Author  of  the  Bible,  and  then  all  is  plain, 
clear,  and  satisfactory.  Every  thing  then  follows  just  as 
we  might  reasonably  anticipate.  But  how  utterly  unsatis- 
factory is  every  other  conceivable  hypothesis  !  For  eighteen 
hundred  years,  infidels  of  all  schools  have  labored  to  explain 
this  and  other  similar  characteristics  of  the  Holy  Bible  on 
the  assumption  that  the  whole  Book  is  of  human  origin. 
But  hitherto  they  have  given  us  no  solution  of  the  prob- 
lem that  is  even  satisfactory  to  themselves. 


DIVINE  ORIGIN  OF  THE  BIBLE.  31 

And,  hence,  we  are  again  brought  to  the  alternative  that 
we  must  either  ignore  an  axiomatic  and  funda- 

Conclusion. 

mental  law  of  human  belief,  or,  otherwise,  we 

must  conclude  that  the  Author  of  Nature  is  also  the  Author 

of  the  Bible. 


CHAPTER   IV. 

THE  UNPARALLELED  THEOLOGY  OF  THE  BIBLE. 

THAT  the  Bible  is  of  Divine  origin,  may  also  be  proved 
from  its  unparalleled  theology.     There  is  in  hu-    Scope  of  third 
man  nature  a  very  marked   and  characteristic    argument- 
proneness  to  make  itself  the  standard  by  which    tend«ncyofhu. 
to  judge  of  every  thing  else.     This  is  seen,  milli  uaturo- 

I.  In  the  disposition  and  habit  of  most  persons  to  esti- 
mate the  motives  and  conduct  of  others  by  their    ninstrated  by 
own.    The  mean,  low,  selfish  man,  for  example,    om:  pjonenes3 

to  judge  of  the 

can  never  properly  appreciate  a  generous  and  motives  of  oth- 
benevolent  action.  He  finds  nothing  in  his 
own  little,  narrow,  contracted,  and  selfish  soul  that  corre- 
sponds with  it.  And  this  is,  perhaps,  after  all,  the  main 
reason  why  the  Gospel  seems  to  be  so  very  absurd  to  most 
infidels.  It  is  entirely  too  benevolent  for  their  standard  of 
comparison. 

II.  This  same  characteristic  of  human  nature  is  also  seen 
in  all  the  theological  systems  of  the  heathen  world,    illustrated  also 
"Like people,  like  gods"  is  true  to  every  earth-    ^ SlthS^S 
born  system  of  theology.     Take,  for  example,       tions< 

1.  The  theology  of  the  ancient  Greeks,  the  most  en- 
lightened, elevated,  and  refined  heathen  nation  Theology  of  the 
known  in  history.  They  excelled  in  all  Greeks. 


32  REASON  AND  REVELATION. 

"Those  polished  arts  that  humanized  mankind, 
Softened  the  rude,  and  calmed  the  boisterous  mind." 

But,  nevertheless,  their  theology  was  but  a  transcript  of  de- 
praved and  fallen  humanity.  In  it  is  clearly  seen  every 
element  of  man's  sinful  nature.  Uranus,  the  most  ancient 
of  their  gods,  is  said  to  have  hated  and  imprisoned  his  own 
children.  Saturn  made  war  against  his  father  Uranus,  and 
also  attempted  to  devour  his  own  male  children.  But  his 
son  Jupiter  drove  him  from  Crete  into  Latium,  whore1,  for 
a  long  time,  he  remained  concealed  from  his  ambitious  and 
revengeful  offspring.  In  Greece  was  also  worshiped  Venus, 
the  goddess  of  licentiousness;  Bacchus,  the  god  of  drunken- 
ness; and  many  other  jrods  and  goddesses  of  like  character. 
2.  The  ancient  Scythians  were  cruel  in  the  extreme.  And 
Theology  of  the  hence  their  i:"<ls,  Odin,  Thor,  and  other  chief 
divinities  are  said  to  have  delighted  in  nothing 
so  much  as  in  scenes  of  blood. 

3.  In  Central  Africa  it  is  said  that  the  idols 

Idols  of  Africa. 

are  all  made  black,  and  with  flat  noses,  like 
their  worshipers. 

Now  how  infinitely  removed  from  all  such  human  wcak- 
Th<- ti.c-oiogy of    nesses,  follies,  and  sinful  passions  and  propen- 

th,   Bible.  sities>    ig     the    G()d    of    the    Bible  I         I    wm     n()t 

attempt  to  describe  his  character.  This  no  uninspired  man 
can  do  properly.  But  a  few  citations  from  the  Holy  Bible 
will  sufficiently  illustrate  the  great  contrast  of  which  I  now 
speak.  Read,  for  instance,  the  following  passages,  and  care- 
fully compare  what  is  therein  said  of  Jehovah  with  the 
most  favorable  accounts  that  are  anywhere  given  of  the 
heathen  deities : 
illustrations  !•  Genesis  i — ii :  3. 

from  the  Old  JJ  ExoduS   XX  I    1-11. 

Testament. 

III.  Deuteronomy  xxxii. 

IV.  Job  xxxviii — xli. 


DIVINE  ORIGIN  OF  THE  BIBLE. 


33 


Illustrations 
from  the  Old 
Testament. 


V.  Psalm  1  and  cxxxix." 

VI.  Isaiah  xl:  12-31. 

VII.  Habakkuk  iii. 

But  it  is  in  the  Scheme  of  Redemption,  as  it  is  fully  de- 
veloped in  the  New  Testament,  that  the  perfections  of  God 
are  most  gloriously  displayed  and  illustrated.  Read,  for 
example,  the  following  passages : 

I.  Matthew  vi :  24-34. 

II.  Luke  xv  :  11-32. 

III.  John  i:  1-14,  and  iii:  16,  17. 

IV.  Acts  xvii:  16-31. 

V.  Romans  iii :  21-31,  and  xi :  33-36. 

VI.  Philippians  ii :  5-11. 

VII.  Revelation,  passim. 

These  passages  are  sufficient  to  prove  that 
the  theology  of  the  Bible  is  infinitely  superior  to 
that  of  any  heathen  nation,  ancient  or  modern. 

How,  then,  is  this  great  difference  to  be  accounted  for? 
How  does  it  happen  that  the  gods  of  Homer, 
Hesiod,  and  all  other  heathen  writers,  are  char- 
acterized by  every  conceivable  degree  and  kind 
of  selfishness,  ambition,  pride,  envy,  jealousy, 
revenge,  and  all  other  degrading  lusts,  pas- 
sions, and  propensities  of  the  human  heart ; 
and  that  the  God  of  the  Bible  is  the  only  Divinity  that  is 
every-where  represented  as  being  infinite  in  power,  knowl- 
edge, wisdom,  justice,  holiness,  mercy,  truth,  and  benevo- 
lence? It  can.  not  be  owing  to  the  superior  logical  and 
inventive  powers  of  the  Jews;  for  in  this  respect  they  cer- 
tainly did  not  excel  the  Greeks.  Nor  can  it  be  accounted 
for  on  the  hypothesis  that  the  writers  of  the  Old  and  the 
New  Testament  had  a  more  active  and  fruitful  imagination 
than  the  Greeks  and  Romans.  Even  if  this  were  true,  it 
would  in  no  respect  serve  to  remove  the  difficulty.  For,  be 
3 


Illustrations 
from  the  New 
Testament. 


Infinite  supe- 
riority of  the 
Bible  theology. 


This  difference 
not  owing  to 
any  natural  or 
acquired  supe- 
riority of  the 
Old  and  N<  \v 
Testament  wri- 
ters. 


34  REASON  AND  REVELATION. 

it  remembered,  the  imagination  creates  nothing.  It  simply 
forms,  shapes,  moulds,  and  modifies.  It  depends  on  percep- 
tion, memory,  judgment,  and  other  faculties  for  all  the  ma- 
terials and  the  elements  of  its  so-called  creations.  If  the 
elements  so  furnished  are  corrupt  and  impure,  so  likewise 
will  be  all  its  productions.  Sec.  for  illustration,  Ovid's 
Metamdfphoees, 

The  conclusion,  then,  is  irresistible  and  unavoidable,  that 
the  Jfnfn  >'<•/•//>/ ///vx  arc  Uic   Jtfi'cfdfions  of  God 

Conclusion. 

himself,  fhronf/h   Unit  8pirU  which  searches  all 
things;  yea,  the  deep  things  of  Jehovah. 


CHAPTER   V. 

SUPERIOR  MORALITY  OF  THE  BIBLE. 

THE  Divine  origin   of  the  Bible  may  be  still  further 
roof  the        proved  and  illustrated  by  its  superior  morality. 

fourth  »rm-       This  may  be  demonstrated  in  four  ways: 

I.  By   a    comparison   of   the    Heathen    and 

Christian  standards  of  morality. 

F.  urs.mrcM  H-  By  the  superior  motives  of  the  Christian 

of  proof:  system. 

III.  By  contrasting  the  actual  state  of  morals  in  Heath- 
endom and  Christendom. 

IV.  By  the  still  more  elevating  tendencies  of  the  Chris- 
tian system. 

SECTION  I.— STANDARDS  OF  MORALITY. 

The  Bible  stan        ^  vri\\t  I  presume,  be  generally  conceded  that 

dani  of  right      the  will  of  God  is  the  natural  and  only  proper 

standard  of  all  that  is  right,  and  pure,  and  vir- 


DIVINE  ORIGIN  OF  THE  BIBLE.  35 

tuous.  If  God  is  our  Sovereign  King  and  Lawgiver,  it 
is  of  course  his  right  to  command,  and  it  is  our  duty  to 
obey.  And  hence  the  Scriptures  require  that  all  our  actions 
shall  be  in  harmony  with  God's  will.  "  You  are  not  your 
own,"  says  Paul ;  "  for  you  are  bought  with  a  price ;  there- 
fore glorify  God  in  your  body  and  in  your  spirit,  which  are 
God's. "*  And  again,  Christ  says,  "My  meat  is  to  do  the 
will  of  Him  that  sent  me,  and  to  finish  his  work."f 

The  ancient  heathen  philosophers  generally  admitted  the 
correctness  of  this  principle ;  they  conceded  that  why  the  same 
mortals  should  serve  and  obey  the  immortals.  LTbe Adopted 
But  the  trouble  was  that  Polytheism  furnished  by  the  heathen- 
no  consistent  and  uniform  standard  of  right.  What  was 
supposed  to  be  according  to  the  will  of  one  god,  was  often 
inconsistent  with  the  will  of  another.  Ormudz  and  Ahri- 
man  were  irreconcilably  opposed  to  each  other.  So,  too, 
were  Osiris  and  Typhon.  And  even  Jupiter,  Neptune, 
Pluto,  Juno,  Minerva,  and  other  superior  gods  and  god- 
desses of  Greece  and  Eome,  had  their  frequent  wars  and  al- 
tercations. So  testifies  Homer,  as  well  as  most  of  the  later 
Greek  and  Roman  poets.  Take,  for  instance,  iiiustration 
the  following  illustration  from  the  twentieth  from  the  niad. 
book  of  the  Iliad  : 

"But  when  the  Powers  descending  swelled  the  fight, 
Then  tumult  rose;  fierce  rage  and  pale  affright 
Varied  each  face;  then  Discord  sounds  alarms, 
Earth  echoes,  and  the  nations  rush  to  arms. 
Now  through  the  trembling  shores  Minerva  calls, 
And  now  she  thunders  from  the  Grecian  walls. 
Mars,  hovering  o'er  his  Troy,  his  terror  shrouds 
In  gloomy  tempest  and  a  night  of  clouds: 
Now  through  each  Trojan  heart  he  fury  pours 
With  voice  Divine  from  Ilion's  topmost  towers; 
Now  shouts  to  Simois  from  the  beauteous  hill; 
The  mountain  shook,  and  rapid  streams  stood  still. 

*  1  Cor.  vi:  19  and  20.  ^John  iv:  34. 


36  REASON  AND  REVELATION. 

Above  the  sire  of  gods  the  thunder  rolls, 
And  peals  on  peals  redoubled  rend  the  poles. 
Beneaih,  stern  Neptune  shakes  the  solid  ground; 
The  forests  wave  and  mountains  nod  around. 
Through  all  her  summits  tremble  Ida's  woods, 
And  from  their  sources  boil  her  hundred  floods. 
Troy's  turrets  totter  on  the  rocky  plain; 
And  the  tossed  navies  beat  the  heaving  main. 
Deej)  in  ihe  dismal  regions  of  tlu>  dead, 
The  infernal  monarch  reared  his  horrid  lie  id, 
Leaped  from  his  throne,  lest  Neptune's  arm  should  lay 
His  dark  dominions  open  to  the  day, 
And  pour  in  li-ht  on  Pluto's  drear  abodes, 
Abhorred  by  men,  and  dreadful  e'en  to  gods. 
Such  war-  i  he  immortals  wage;  such  horrors  rend 
The  W'ir'd'--  vast  <-<.n<-avc,  when  the  gods  contend." 

From  such  discordant  elements,  then,  it  would,  of  course, 
be  impossible  to  construct  any  tiling  like  a  consistent  and 
uniform  standard  of'  rectitude. 

The  heathen  philosophers  felt  :iud  acknowledged  this  dif- 
>  :m<l  hence  some  of  them  proposed  to 


ri.it.,  ,,i,-  make  r.ry^f//Y//r//  tin-  standard  of  rectitude.    This 

was  generally  ado],  ted  l»y  the  J'latonic  school. 
But  tli  is  was  also  found  to  be  very  defective.  For, 

1.  The  people,  asta  matter  of  course,  thought  it  very 
o       -GIB          expedient  to  worship  and   placate  all  their  ac- 
as  a  stiimiurd  of    knowleclgcd   divinities.     The  Persians,  for  in- 

stance, thought  it  necessary  to  worship  Ahriman, 
as  well  as  Ormudz,  and  the  Egyptians  worshiped  Typhon, 
as  well  as  Osiris.  In  like  manner,  the  Zabians  worshiped 
their  Shammael,  and  the  Greeks  and  Romans  worshiped 
and  served  the  Dirse  or  Furies. 

2.  A  second  objection  to  this  as  a  standard  of  rectitude 
is,  that  itv  Icyitlmate  and  necessary  tendency  is  to  make  man- 
kind extremely  selfish.     This  must  ever,  of  necessity,  be  the 
effect  of  every  system  of  ethics  that  makes  self-interest  the 
criterion  by  which  to  judge  of  every  moral  action.     I  need 


DIVINE  ORIGIN  OF  THE  BIBLE.  37 

only  add,  on  this  point,  that  history  fully  sustains  this  d 
pi  iori  conclusion. 

Perceiving  these  difficulties  and  objections,  some  of  the 
other  schools  of  ancient  philosophers  proposed    Nature  an  im- 

.  -i  i  IIP      perfect  stand- 

to  follow  nature  as  the  only  proper  standard  01     anl  of  recti. 
rectitude.     But  the  difference  between  this  and    tude- 
Ihe  preceding  is  only  nominal.     Nature,  as  she  is  now  de- 
filed and  perverted  -by  sin,  would  inevitably  lead   all  her 
votaries  into  the  same  errors  and  inconsistencies.     Thus,  for 
instance,   it  is  natural  for  all  men  to  gratify  their  desire 
fjr  wealth,  power,  and  every  thing  else  that   in  any  way 
serves  to  administer  to  their  depraved  lusts,  and  passions, 
Hnd  appetites. 

And  hence  we  are  brought  to  the  conclusion 
that  Christianity  furnishes  the  only  proper  and 
correct  standard  of  morality. 

SECTION  II. — MOTIVES  OF  DIFFERENT  ETHICAL 

SYSTEMS. 

The  various  systems  of  heathen  morality  were    Heathen  gyg. 
as  deficient  in  their  motives  to  virtue  as  they  were    tems  deficient 

,  -i        -i         n  .        -•  in  motives. 

with  respect  to  their  standards  01  rectitude. 

The    motive   of  future   rewards    and    punishments   was 
almost  wholly  wanting:  in  their  schemes  and 

»  °  Heathen  views 

systems  of  morality.     The   Cynics,  Cyrenaics,    of  a  future 
and  Epicureans  rejected  the  doctrine  as  absurd. 
Their  chief  maxim  was,  "  Let  us  eat  and  drink,  for  to-mor- 
row we  die."    The  Peripatetics  and  Stoics  had  no  settled  and 
well-defined  views  on  this  subject.     And  the  same  may  be 
said  of  the  Chinese.    Indeed,  Confucius,  the  great  corypheus 
of  Chinese  philosophy,  seems  to  have  had  no  faith  whatever 
in  the  doctrine  of  a  future  state.     He  regarded  the  soul  as  a 
sort  of  subtle,  refined,  and  attenuated  matter,  that  forever 
perishes  with  the  dissolution  of  the  body. 


38  REASON  AND  REVELATION. 

It  is  true  that  Pythagoras,  Socrates,  Plato,  Cicero,  and 
some  others,  believed  in  a  state  of  future  rewards  and  pun- 
ishments. But  it  is  also  true  that  they  always  failed  in  all 
their  attempts  to  prove  it  to  the  conviction  and  satisfaction 
of  the  people.  Their  arguments  were  without  the  force  of 
authority,  and  hence  they  accomplished  but  little  for  the 
good  of  the  masses. 

But  take  away  from   mankind  their  belief  in  a  state  of 

future  rewards  and   punishments,  and   then   all 
Insufficiency  of 

anyaii.inii.itb-    remaining  motives  to  virtue  are  utterlv  insulli- 

er  motivi-H.  .  ...  .    .  »i        « 

cient  to  restrain  their  propensities  to  evil.     So 
testifies  all  history,  as  well  as  all  sound   philosophy. 

How  wonderfully,  then,  Christianity  contrasts,  in  this 
TIP -uiK-rior  respect,  with  all  other  sehemcs  of  religion  and 
i.,,,iiv..H,,rtho  philosophy.  It  begins  by  revealing  to  us,  as 

riiii-thui  *yn-         I  i      J  J 

t*-in  iii in-         our  Creator,  Preserver,  Redeemer,  Gfaide,  and 

Exemplar,  a  Being  of  infinite  justice,  holimx, 
and  benevolence.     This  is  wisdom.     We  all   feel   the  need 

of   such    a    leader,   and    we    have,  doubt  Ie>s,  all 
lint,  by  the  ;  ' 

cii.mi.-<  felt  the  power  and  influence  of  the  motives  that 

our  Lender.  •       i   •       i  i  i 

prompt   us  to  merit   Ins   love   and   approbation. 
If  an  illustration  is  wanting,  I  need  only  refer  my  readers 
to  the  influence  of  an  Alexander,  a  Caesar,  and  a  Napoleon* 
over  the  many  thousand  admirers  who  cheerfully  followed 
them  to  death  or  to  victory. 

But  this  is  not  all.  Christianity  has  brought  life  and 
secondly,  by  immortality  to  light.  It  gives  to  us,  beyond 
th.  .Lark-re-  -  a|j  j)era(] venture,  the  full  assurance  of  a  future 

vealed  doctrine 

or u  future  state  of  rewards  and  punishments,  and  it  offers 
to  us  eternal  life,  on  the  condition  of  our  living 
soberly,  and  righteously,  and  godly.  This  is  as  an  anchor 
to  our  souls,  reaching  within  the  veil.  It  serves  to  elevate 
our  thoughts  and  aspirations  above  all  the  perishing  things 
of  time  and  sense.  We  feel  that  this  world  is  not  our 


DIVINE  ORIGIN  OF  THE  BIBLE.  39 

home — that  we  are  here  but  pilgrims,  traveling  to  a  better 
country. 

SECTION  III.— ACTUAL  STATE  OF  MORALS. 

Such,  then,  being  the  great  difference  between  the  mo- 
tives of  these  systems,  we  need  not  wonder  that    Actual  state  of 
there  should  also  exist  so  great  a  difference  in    niorals- 
the  actual  state  of  morality  in  Heathendom  and  Christendom. 

It  would  be  a  shame  to  speak  of  the  many  abominable 
and  degrading  vices  that  have  ever  been  toler- 

03  1.  Among  the 

ated,  and  even  legalized,  in  the  heathen  world.    Ancient  Hea- 
Every   student  of  ancient   history   is   familiar 
with  the  scenes  of  debauchery,  intemperance,  and  impurity 
that  were  always  practiced  in  the  Dionyssia  of  Bacchus, 
the  Aphrodisia  of  Venus,  the  Lupercalia  of  Pan,  the  Thes- 
mophoria  of  Ceres,  the  Ludi  Florales  of  Flora,  the  Kottitia 
of  Kotis,  and  other  similar  obscene  rites  and  ceremonies  of 
the  ancient  Greeks  and  Romans. 

And  all  who  are  acquainted  with  the  present  condition 
of  the  heathen  world  know  perfectly  well  that 

»  2.  Among  the 

the  state  of  morals  is  even  now  no  better  than    Modem  iiea- 
it  was  among  the  ancients.     Indeed,  it  has  been 
clearly  proved  by  the  testimony  of  missionaries,  as  well  as 
by  the  acknowledgements  of  the  heathen  themselves,  that 
Paul's  description  of  the  moral  state  of  the  Gentile  world, 
given  in  the  first  chapter  of  his  epistle  to  the  Romans,  is 
still  a  true  and  faithful  picture  of  the  moral  condition  of 
all  nations  that  are  without  the  light  and  influence  of  a  rev- 
elation from  God. 

Now,  it  must  be  confessed  that,  in  all  parts  of  Christen- 
dom, the  standard  of  practical  morality,  as  well    3.  Among 
as  the  standard  of  practical  piety,  is  entirely    Chri8tians- 
too  low.     But,  nevertheless,  who  will  presume  to  say  that 


40  REASON  AND  REVELATION. 

the  cause  of  virtue  has  not  been  promoted  by  the  influ- 
ence of  Christianity  wherever  the  Bible  has  been  read  V 
Contrast,  for  example,  these  United  States  with  ancient 
Greece,  and  mark  the  difference  between  their  state  of 
morals. 


SECTION    IV. — SUPERIOR  AND  MORE  ELEVATING  TEND- 
ENCIES OF  THE  CHRISTIAN  SYSTEM  OF  MORALITY. 

THE  contrast,  then,  between  the  existing  moral  condition 

•IVII.I.-II.M..K  to      of  Christendom  and  Heathendom  is  very  great. 

M  ,,,,aer    But?  nevertieleBS,  the  practical  difference  is  not 

-,-ai  mor-     near  so  great  a-  i-  the  theoretical.     And  hence 

it  is, that   there  is  a  constant  tendency  to  a  still 

greater  difference  in  their  i>r<i<-tical  ethics.     The  reason  of  this 

Thf  reasons  of    ls  obvious.     There  is  nothing  in  any  scheme 

thl8>  of  heathen  morality  that  can  possibly  serve  to 

make  mankind    much,  if  any,  better  than  they  are.     The 

natural  and  necessary  tendency  of  all  heathen  systems  is  to 

selfishness  and  impurity.      But  let  Christianity  be  carried 

out  to  perfection  in  the  lives  of  its  professors,  and  very 

soon  we  would  have  a  heaven  upon  earth. 

How,  then,  is  this  superiority  of  Christian  morality  over 
These  moral  a^  heathen  systems  to  be  accounted  for?  It 
aotowtaurto  can  no*  ^e  ow^nS  to  anv  natural  superiority  in 
any  difference  the  mental  and  moral  endowments  of  Christian-. 

of  natural  en-       T        -  .  ...  ,    .    ,        , 

dowments.         -In  this  respect  they  certainly  do  not  excel  the 
ancient  Greeks  and  Romans.      Nor  can   it  be 

Is  or  can  they 

fceowi.  owing  to  any  superiority  of  our  education,  so  far 

any  difference  .,  '      ,  .  „  ,     ,  .    . 

of  human  cui-  as-  it  respects  any  thing  of  merely  human  origin. 
The  ancient  heathen  philosophers  spared  no 
pains  in  getting  the  very  best  education  that  they  possibly 
could.  Thoy  traveled  wherever  they  thought  they  could  en- 
joy superioi  advantages.  And  hence  the  conclusion  follows, 


DIVINE  ORIGIN  OF  THE  BIBLE.  41 

as  a  logical  necessity,  that  the  morality  of  the 

J  }  y     "  Conclusion. 

Bible,  and  of  course  the  Bible  itself,  is  from  God. 

How  careful  then  we  should  all  be  to  study  and  to  prac- 
tice this  Divine  scheme  of  morality  and  virtue.    practicai  m- 
As  we  have  the  will  of  God  so  very  clearly  re-    ference- 
vealed  to  us  in  the  Holy  Bible,  how  very  diligent  we  should 
all  be  in  perfecting  our  characters  according  to  this  Divine 
standard. 


CHAPTER    VI. 

THE  SUPERNATURAL  CHARACTER  OF  CHRIST. 

"  What  think  you  of  Christ  ?     Whose  son  is    Scope  of  the 
he  ?  "—Matthew  xxii  :  42.  8ixth  chapter- 

It  is  evident  that  Matthew,  Mark,  Luke,  and  John  all 
wrote  for  the  purpose  of  proving  that  Jesus  of    Testimony  of 
Nazareth  is  the  promised  Messiah  and  Son  of 


the   living  God.      And   if  we  accept  without    andjoim  con- 
abatement  the  facts  which  they  have  severally 
recorded  concerning  him,  the  evidence  is  entirely  conclu- 
sive ;  and  we  have,  in  their  united  testimony,  a  very  clear 
and  satisfactory  answer  to  the  proposed  question.     For  as 
Nicodemus  once  said,  No  man  could  do  the  miracles  that 
Jesus  is  said  to  have  done,  unless  God  were  with  him.    But  if 
God  were  with  him,  he  must  have  honored  God  by  speaking 
the  truth.     And  if  he  spoke  the  truth  he  was  the  Messiah. 
But  many  so-called  Rationalists  of  the  nineteenth  century 
are  wont  to  reject  and  eliminate  from  this  evi-    Part  Of  this 
dence  all  that  is  miraculous.     This  they  do  on 
various  grounds,  and  for  various  reasons.   Strauss 
and  other  German  Pantheists  reject  all  miracles  as  a  spe- 


42  REASON  AND  REVELATION. 

cies  of  absurd  impossibilities.  To  this  conclusion  they  are, 
Grounds  of  of  necessity,  brought  by  their  own  false  system 
!i!!ns  toJMir-  of  Philosophy.  For,  if  God  is  the  universe, 
acies.  and  the  universe  is  God,  then  indeed  the  super- 

uatnral  is  wholly  out  of  the  question.  The  French  school 
of  Rationalists  do  not  go  quite  so  far  in  their  opposition  to 
miracles  as  the  German.  Renan,  for  instance,  does  not  say 
that  a  miracle  is  either  an  impossibility  or  an  absurdity. 
]Ie  simply  denies  the  credibility  of  the  evidence.  He  al- 
leges that  there  is  no  satisfactory  evidence  that  a  miracle 
has  ever  been  wrought. 

But  nearly  all  modern  skeptics  of  any  pretensions  to  either 
concesBion  of  learning  °r  candor  concede  the  general  truth- 
III...I-TU  nkt-p-  fulness  and  credibility  of  the  Gospel  narratives. 
Renan  compares  them  to  the  memoirs  that  four 
of  Napoleon's  old  soldiers  would  write  concerning  the  deeds 
and  exploits  of  their  admired  and  almost  adored  hero.  We 
would  all,  he  says,  naturally  expect  that  their  narratives 
would  contain  many  very  great  exaggerations.  But  no  one 
would  think  of  calling  into  question  their  general  truthful- 
ness. And  just  so  he  thinks  of  the  four  narratives  of  Mat- 
thew, Mark,  Luke,  and  John.  In  his  estimation,  all  the 
miracles  reported  are  to  be  regarded  as  exaggerations  or 
perversions  of  the  real  facts.  But  that  they  are,  in  the 
main,  trustworthy,  he  assumes  and  maintains  for  the  fol- 
lowing reasons: 

1.  Because  they  contain  all  the  internal  marks  and  other 
His  reasons  for  evidences  of  authentic  history.  Such,  for  in- 
<":.~M.' V'narra-  stance,  as  the  minuteness  and  particularity  of 
Inliin a  aithln!  ^^  details  >  tneir  unaffected  air  of  candor 
tic-  and  naturalness;  their  many  undesigned  coin- 

cidences; and  their  general  harmony  with  the  well-known 
customs,  manners,  literature,  and  other  circumstances  of  the 
age  and  country  in  which  they  were  written. 


DIVINE  ORIGIN  OF  THE  BIBLE.  43 

2.  Because  many  of  the  main  facts  recorded  in  those  nar- 
ratives are  also  given  by  Philo,  Josephus,  Tacitus,  the  au- 
thors of  the  Talmud,  and  other  contemporary  and  later 
historians. 

For  these  and  other  similar  reasons  the  authenticity  and 
general  fidelity  of  the  four  Gospel  narratives  are  now  con- 
ceded by  Renan  and  many  others  who  deny  their  inspira- 
tion, and  who  reject  as  spurious,  or  as  an  exaggeration, 
every  thing  in  them  that  claims  to  be  miraculous. 

But  is  their  position  tenable?  Can  we  consistently  re- 
ceive as  true  that  which  is  natural  in  these  The  natural 

. .  -I       .  n  -i        IT    ri         i  •         an(i  tne  super- 

narratives;  and   reject  as  false  all  that  claims    natlirai  ot-  the 

to  be  supernatural?     I  think  not,  for  several    ?.ospel    nari'a" 

lives  can  not  be 
reaSOnS  :  separated. 

I.  Because  the  natural  and  the  supernatural  are  so  re- 
lated and  so  blended  together  in  these  narratives,  Firsti  because 
that  they  must  both  either  stand  or  fall  together,  they  are  too  in- 

y  J  timatelyblcnd- 

The  miracles  recorded  are  not  a  sort  of  mere    *\  toother  as 

,  ,.          ,.,  ,          „  ,  .      .      cause  and  effect. 

episode  or  appendix,  like  the  tine  rhetorical 
speeches  that  were  often  introduced  into  their  narratives,  by 
ancient  historians,  for  the  sake  of  ornament,  or  for  the  pur- 
pose of  producing  a  sensation.  They  are  an  essential  part 
of  the  narrative  itself,  and  are  absolutely  necessary  to  ac- 
count for  most  of  the  other  events  with  which  they  stand 
connected.  How,  for  instance,  can  we  account  for  the  al- 
most unbounded  influence  that  Christ  had  over  the  multi- 
tudes, save  on  the  hypothesis  that  he  wrought  many  real 
miracles  among  them  ?  Renan  concedes  the  wonderful  ex- 
tent of  this  influence;  and  he  further  admits  that  in  order 
to  this,  he  must  have  been  a  man  of  colossal  proportions. 
But  he  thinks  that  the  people  were  deceived.  Kenan's 
He  alleges  that  the  captivating  influence  of 
-Tesus  over  the  multitudes  was  so  overwhelm-  ted  miracles- 
ing  that  they  were  perfectly  overcome  by  it,  and  that,  as  a 


44  REASON  AND  REVELATION. 

consequence,  they  were  often  led  to  mistake  the  natural  for 
the  supernatural.  A  man,  for  instance,  prostrated  by  nerv- 
ous debility,  would  be  relieved  and  the  demon  cast  out  by 
the  mere  presence,  or  look,  or  word,  or  touch  of  Jesus.  And 
by  working  a  few  such  cures,  his  fame  would  soon  spread 
abroad  as  a  wonderful  Thaumaturgist. 
(.1  ,  tions  to  ^is  hypothesis  is  objecti  enable  chiefly  for  two 

B»n*n'i  -xi.1.1-     reasons: 

1.  It  is  not  to  be  supposed  that  a  person  of 
Christ's  unostentatious  and  truth-loving  disposi- 

FM.-nt  with 

>cimr-  tion  would  have  indulged  the  people  in  so  false 
an  impression  of  his  true  character  and  preten- 
sions. That  the  people  believed  lie  wrought  real  miracl. -  is 
evident.  This  much  Kenan  concedes.  That  Christ,  more- 
over, knew  they  entertained  such  an  opinion  of  him  is  also 
evident.  And  that  he  would  have  corrected  this  impivs- 
sion,  had  it  been  erroneous,  is  just  as  evident. 

2.  In  this  hypothesis  the  objector  assumes  that  the 
it  is  inconsist-  people  were  incapable  of  undeceiving  thein- 
teown'fcctiaf  selves,  by  properly  testing  tin-  nature  and  char- 
thecase.  acter  of  the  won(lers  wrought  by  Christ.  This 

is  a  purely  groundless  assumption.  It  has  not  even  the 
shadow  of  evidence  for  its  support.  For  most  of  the 
miracles  of  Christ  were  of  such  a  nature  that  any  man 
of  ordinary  intelligence  and  capacity  could  decide  as  to 
their  real  character,  as  well  as  the  most  learned  sage  or 
philosopher.  Take,  for  example,  the  healing  of  Peter's 
mother-in-law,  the  curing  of  many  lepers,  the  feeding  of 
the  multitudes,  the  healing  of  cripples,  and  the  giving  of 
sight  to  those  who  had  been  blind  from  their  birth.  To 
judge  of  such  plain  and  palpable  facts,  wrought  openly, 
and  in  the  presence  of  thousands,  certainly  required  no 
extraordinary  degree  of  either  logical  skill  or  philosophi- 
cal acumen. 


DIVINE  ORIGIN  OF  THE  BIBLE.  45 

II.  To  separate  the  natural  from  the  supernatural,  in  such 
cases,  is  further  impossible ;  because,  even  on  the    The  natura] 
concessions  of  Kenan  and  his  school.  Christ  is.    can  n°t  *>«  S«P- 

.         aratcd  from  the 

really,  himself  the  greatest  of  all  miracles.     I  his    supernatural 

.  -.        .    f>  .-.        /»  -i-i         .  •  -i         ,•  in  these  narra- 

is  evident  irom  the  following  considerations  :         tive8>  because 

1.  These  men  concede  that  Christ  had  not  in    <**«•  is  hjm; 

self  the  greatest 

his  whole  nature  one  particle  of  selfishness.  On  of  an  miracles. 
page  90  of  Kenan's  "  Life  of  Jesus/'  the  author  This  is  impliedj 
says,  in  substance,  as  follows :  "  He  was  free  from  f^^"^611" 
all  selfishness,  the  source  of  our  sorrows;  and  he  from  selfish- 
thought  only  of  his  work,  of  his  race,  and  of 
humanity."  This  testimony  is  evidently  true.  But  how  can 
we  account  for  this  very  remarkable  characteristic  of  Jesus  ? 
If  we  examine  the  history  of  all  past  ages,  and  narrowly  scru- 
tinize and  investigate  the  character  of  the  living  age,  we  will 
find  that  selfishness  is  invariably  one  of  the  first  developed 
characteristics  of  the  infant  mind.  But  what  is  thus  univer- 
sal must  be  natural.  So  we  reason  in  reference  to  all  the 
powers,  characteristics,  and  susceptibilities  of  the  human  soul. 
But  Christ  had  no  selfishness,  Mr.  Renan  himself  being 
judge.  And  hence  we  conclude,  of  necessity,  that  he  was  not 
a  natural,  but  a  supernatural,  personage. 

2.  Another   very   marked   characteristic   of  Christ   was 
his  entire  freedom  from  all  Jewish   prejudices,    secondly,  in  his 
and  from  all  other  partisan  feelings  of  every  kind.    an  pa°rty  preju- 
Even   on   Renan's    representation    of  the   case,  dices> 

he  was  a  philanthropist  without  an  equal  in  the  entire  his- 
tory of  our  race.  Rising  not  only  above  every  thing  that 
is  selfish,  but  also  above  every  thing  that  is  merely  national 
or  sectional,  he  embraced  the  world  in  his  sympathies  and 
in  his  schemes  of  benevolence. 

This  is  evident  from  his  memoirs,  and  also  from  the  scope 
and  character  of  the  religion  that  he  came  to  establish.  But 
how  is  all  this  to  be  accounted  for?  He  was  born  and  ed- 
ucated among  a  people  of  as  strong  party  prejudices  and 


46  REASON  AND  REVELATION. 

sectional  jealousies  and  antipathies  as  any  other  people  of 
ancient  or  modern  times.  How,  then  did  it  happen  that 
he  alone  of  all  the  great  and  good  of  earth  rose  above  all 
such  influences,  and  embraced  within  the  scope  of  his  be- 
nevolence not  only  every  nation,  but  even  every  individual 
of  our  poor  fallen  race?  Does  not  this,  of  itself,  clearly 
demonstrate  his  supernatural  character?  Why,  then,  ask 
for  another  sign  from  heaven,  when  we  have,  in  the  person 
of  Jesus,  so  many  evidences  of  the  miraculous? 

3.  Christ  won  also,  as  Renan  concedes,  free  from  all 
Thiniiy,  in  his  worlilli/  <t ni/>/f ion .  lie  aimed,  it  is  true,  at  uni- 
aii  wori.ib  I'm-  versiil  dominion,  but  his  empire  was  an  em- 
Liti"n-  pi  re  of  souls.  It  was  an  empire  for  the  liber- 

ation, and  emancipation,  and  salvation  of  the  spirits  of  all 
men.  It  \vas  as  iiir  above  the  political  and  selfish  monarehies 
of  Xeltiicliadne/xar,  and  Cyrus,  and  Alexander,  and  ( 'a\sir, 
and,  I  may  add,  the  politico-ecclesiastical  monarchy  that 
the  .lews  them-elves  anticipated,  as  the  benevolence  of  God 
is  above  the  selfishness  of  men. 

And  here,  as  the  author  of  "  Ecce  Homo"  very  justly  re- 
marks, "  we  scarcely  know  which  to  admire  most,  the^  pro- 
digious originality  of  his  conceptions,  or  his  entire  freedom 
fn»m  all  worldly  ambition  in  the  execution  of  his  plans. "* 
Both,  however,  alike  serve  to  demonstrate  his  own  Divinitv; 
and  hence  to  present  him  to  the  world  as  the  greatest  of  all 
miracles.  Nothing  strictly  identical  with  either  of  these, 
characteristics  of  Jesus  has  ever  distinguished  a  fallen  son 
of  Adam.  Even  after  his  scheme  has  been  conceived,  and 
his  kingdom  established  among  men,  there  is  not  found, 
among  all  the  followers  of  Christ,  enough  of  his  Spirit  to 
]  >reserve  his  original  plan  from  the  degrading  influences  of 
a  selfish  and  worldly  ambition.  For  the  proof  and  illus- 
tration of  this,  I  need  only  refer  to  the  past  history  of 

*  This  is  not  designed  as  a  general  commendation  of  Ecce  Homo.     Its 
tendencies  are  rationalistic. 


DIVINE  ORIGIN  OF  THE  BIBLE.  47 

the  Church,  and  to  the  -present  ambitious  and  semi-political 
schemes  of  most  Papal  and  Protestant  parties. 

4.  Renan  furthermore  concedes,  what  is  indeed  evident 
from  the  united  testimony  of  the  four  Evangel-    Fourthly,  in 

•  i  /~ii     'i  -i  ^       j  i  his  freedom 

ists,  that  Christ  never  expressed  a  doubt  on  any    from  all  donht 
subject,  and  that  his  speeches  and  addresses  cost    Jjf^jjjljj,*10*1 
him  no  effort.     Other  great  men  labored  much,    most  difficult 
and  were,  nevertheless,  always  in   doubt;   and 
very  frequently  expressed  their  doubts.     Even  the  teachings 
of  Socrates  abound  with  such  expressions  as  the  following : 
"If  death  is  a  removal  hence  to  another  place,    compared  in 
and  if  what  is  said  of  death  *be  true,  etc.,  then    JJSi^ocratM 
those  who  live  in  Hades  are  henceforth  immor-    -™'1  °tiier  phi- 
tal."      Among  the  last  words  of  Socrates  are 
the  following :  "  But  the  hour  of  separation  has  come.    I  go 
to  die ;  you  to  live.     But  which  of  us  is  destined  to  an  im- 
proved being  is  concealed   from  every  one  except  God."* 
How  very  unlike  these  are  the  last  words  of  Jesus  to  the 
dying  thief  that  was  perishing  at  his  side :  "  To-day  shalt 
thou  be  with  me  in  Paradise."f 

How,  then,  shall  we  account  for  this  perfect  consciousness 
of  knowing  the  truth  on  all  occasions,  and  which  gave  to 
the  discourses  of  Christ  an  air  of  authority  and  This  difference 
certainty  which  is  without  a  parallel  in  the  his-  ^tet^frT. 
tory  and  literature  of  the  world?  It  can  not  be  rior  education- 
explained  on  the  ground  of  his  superior  learning  and  educa- 
tion. For  he  was  probably  never  at  school  in  his  life ;  and 
it  is  evident  he  read  very  little  except  what  is  contained  in 
the  Old  Testament. 

Nor  can  it  be  explained  on  the  ground  of  his  greater 
experience.      Socrates  was  about  seventy  years 
of  age  when  he  drank  the  fatal  cup,  and  Christ    greater 
was  only  thirty-three  and  a  half  years  old  when 

*  Apol.  vol.  I,  p.  79.  t  Luke  xxiii:  43. 


48  REASON  AND  REVELATION. 

he  was  crucified.  Plato,  Pythagoras,  and  many  other  an- 
cient philosophers  traveled  over  the  civilized  world  in  quest 
of  wisdom  and  knowledge;  but  Christ  very  seldom  went 
beyond  the  narrow  limits  of  his  own  native  Palestine. 
Plato,  Aristotle,  Zeno,  Epicurus,  and  other  ancient  sages 
did  little  else  from  their  youth  than  study  books  and  listen 
to  the  wisdom  of  the  learned ;  but  Christ  worked  at  the  car- 
penter business  until  he  was  about  thirty  years  of  age;  and 
then  he  entered  at  once  on  his  public  ministry,  and  com- 
menced the  discussion  of  the  most  difficult  subjects,  without 
books,  without  instructors,  without  the  advantages  of  for- 
tune and  the  patronage  of  the  great;  and,  in  a  word,  with- 
out any  of  those  extraneous  aids  and  helps  that  serve  to 
give  confidence,  and  authority,  and  success  to  most  public 
instructors. 

Nor,  again,  can  this  r« 'inarkable  difference  between  Christ 

•  .MM..-       and    all  other  public  teachers  be  explained  on 

onthegronnd      tnc  ground  of  Christ's  superior  talents  and  abil- 

Of  hi* superior      jties  as  a  man.      Nothing  short  of  infinite  wis- 

* 
»>:i»-  (lorn  and  knowledge  will  fully  meet  and  satisfy 

the  demands  and  requirements  <>f  the  case.  No  elevation  of 
mere  finite  intelligence  can  give  to  any  man  the  confidence 
and  the  authority  with  which  Christ  always  spoke  of  God, 
of  the  human  soul,  and  of  the  spiritual  universe  generally. 
To  the  most  exalted  human  genius  the  discovery  of  any 
truth  always  reveals  one  or  more  mysteries.  And  hence  it 
is  that  the  greatest  sages  have  always  been  the  greatest 
doubters.  But  Christ  never  doubted.  Why,  then,  among 
all  the  many  millions  of  our  race,  does  he  stand  alone  in 
this  respect?  We  search  in  vain  for  any  other  satisfactory 
explanation  of  this  matter  than  that  which  has 

Conclusion.  .  .  . 

been  given  by  the  sacred  writers,  viz.,  that  Jesm 
of  Nazareth  was  himself  God  manifest  in  the  flesh.  Why, 
then,  should  it  be  thought  incredible  that  HE  should  raise 


DIVINE  ORIGIN  OF  THE  BIBLE.  49 

the  dead,  cast  out  demons,  heal  the  sick,  feed  the  hungry, 
and  clothe  the  naked? 

Here,  then,  we  might  safely  rest  the  whole  controversy. 
For,  if  Christ  was  without  selfishness,  without 


party  prejudices,  without  worldly  ambition,  and    cp""  ^"'"  !ll° 

J    J       J  *  virtually  ;ui 

without  doubt  and   hesitation  on  any  and  all    end  of  the  con- 
subjects,  he  must  have  been  infinitely  perfect  in 
every  respect;   for  the  possession  of  any  one  perfect  virtue 
implies,  of  necessity,  the  possession  of  every  other. 

But  this  is  going  a  little  further  than  any  of  the  skep- 
tical authors  referred  to  are  willing  to  go.  Eenan,  New- 
man, and  others  freely  concede  that  Jesus  was 

J  Further  allega- 

the  greatest  and  best  of  his  race.*     But,  at  the    tions  of  Rkcp- 

..  ,1  -n  ,1       ,    i  r*         n  tical  writers. 

same  time,  they  allege  that  he  was  far  from  be- 
ing sinless,  f 

It  may,  therefore,  be  well  to  look  a  little  further  into  this 
matter,  in  order  that  we  may  see  whether  there  really  is, 
in  the  whole  life  and  character  of  Christ,  a  single  spot,  or 
blemish,  or  imperfection  of  any  kind.  If  there  is,  it  seems 
to  me  that  it  would  be  an  easy  matter  to  discover  it  ;  for  his 
was  a  life  of  entire  publicity.  He  ever  taught  in  the  syna- 
gogues and  on  the  streets,  so  that  whatever  he  did,  and  what- 
ever he  said,  was  subject  to  the  scrutiny  and  investigation  of 
his  enemies,  as  well  as  of  his  friends.  And  if  his  confident 
and  authoritative  manner  was,  as  most  skeptics  Christ's  course 
now  allege,  the  result  and  offspring  of  an  ar-  explained  on  ° 
dent  and  boundless  enthusiasm,  it  would  cer-  the  sround  of 

his    ardent  en- 

tainly  not  be  long  until  he  would  commit  a    timsiasm. 
series  of  blunders  and  mistakes  that  would  have  to  be  cor- 
rected.    This,  I  need  not  say,  is  the  history,  not  only  of  all 

#"A11  ages  will  proclaim  that,  among  the  sons  of  men,  there  were  none 
born  greater  than  Jesus."—  Kenan's  Life  of  Christ,  p.  376.  See  also  pp. 
90,  102,  106,  241,  and  367. 

fRenan,  p.  375. 

4 


50  REASON  AND  REVELATION. 

enthusiasts,  but  also  of  even  the  most  calm  and  deliberate 
sages  that  have  ever  attempted  the  reformation  of  any  part 
or  portion  of  our  race. 

How,  then,  was  it  with  Jesus?  Did  he  ever,  like  Socra- 
tes, Plato,  Aristotle,  and  other  great  philosophers  and  re- 
formers, confess  that  he  had  made  a  mistake  or  committed 
an  error  of  any  kind?  Did  he  ever  change  his  plans  and 
purposes  in  consequence  of  the  opposition  of  his  enemies, 
the  force  of  circumstances,  or  from  any  other  consideration 
whatever?  Never!  //•>•,/•/  Had  lie  done  so,  his  foes  might 
well  have  triumphed.  It  would  at  once  have  betrayed  a 
weakness  and  an  imperfection  inconsistent  with  his  high 
claims  as  the  Messiah,  the  Son  of  the  living  God.  But, 
thank  God!  no  such  indication  of  imperfection  is  found  in 
his  entire  history.  During  his  whole  life,  he  never  took 
back  a  single  word  that  he  had  uttered,  nor  did  he  ever  at- 
tempt to  correct  any  tiring  that  he  had  ever  done. 

But  it  may,  perhaps,  be  said  that  this  was  owing  to  his 
Nor  on  the  pride  of  consistency  ;  that  LTeat  men  never  like 
fowofcowist-  to  expose  their  weakness  by  confessing  their 

mistakes.  This  is,  no  doubt,  to  some  extent, 
true  of  all  erring  men,  and  especially  of  those  who  desire 
to  maintain  their  authority  and  influence  with  the  people. 
But  this  does  not  prevent  others  from  discovering  their  mis- 
takes, and  exposing  their  errors.  Has  any  one,  then,  dis- 
covered an  error  in  the  whole  life  and  teachings  of  Christ? 
His  purposes  and  his  doctrines  have  been  before  the  world 
for  eighteen  hundred  years.  During  all  this  long  period, 
then,  has  any  one  discovered  an  error  in  his  manner  of 
NO  defect  in  his  teacnmg>  or  'iri  m's  principles  of  morality,  or  in 

his  scheme  of  philanthropy?     Not   one.     His 


style  of  speaking  and  teaching  is  still  the  won- 
der and  admiration  pf  the  world.  And  every  honest  skeptic 
is  still  compelled  to  exclaim,  with  the  officers  that  were  once 


DIVINE  ORIGIN  OF  THE  BIBLE.  51 

sent  by  the  Sanhedrim  to  apprehend  Jesus,  "Never  man 
spake  like  this  man." 

His  principles  of  morality  are  also  acknowledged  to  be 
faultless.     Since  his  coronation  in  the  heavens. 

'      No  error  in  DIB 

Serteca,  Cudworth,  Paley,  Mackintosh,  and  many    principles  of 
other  profound  thinkers,  have  given  to  the  world 
their  systems  of  ethics  and  codes  of  morality.     But  the  im- 
perfections of  all  these  are  now  manifest.     How,  then,  does 
it  happen  that  in  the  morality  of  Jesus  not  a  single  error 
has  ever  been  detected? 

And   what  shall  I  say  of  his  scheme  of  philanthropy  ? 
It,  too,  has  had  many  rival  systems,  some  of    None  in  Mg 
them  devised  by  men  of  profound  learning  and    scheme  of  phi- 
of  towering  genius.     But  they,  too,  have  been 
mostly   buried  with   their   authors.     And   Christianity   is, 
really,  the  only  scheme  of  reformation  worthy  of  the  name 
that  now  challenges  the  sympathies  and  suffrages  of  man- 
kind.    True,  indeed,  it  has  often  been  most  grossly  per- 
verted by  its  nominal  friends  and  supporters.     But  for  this 
Jesus  was  not  responsible.     Nor  does  it  imply  any  defect  in 
Christianity  itself.     In  this  respect  it  has  only  suffered  like 
all  the  other  best  gifts  of  God  to  man.     But,  nevertheless, 
it  still  stands  as  an  abiding  and  ever-living  monument  of 
the  infinite  knowledge,  and  wisdom,  and  benevolence  of  its 
Divine  Author.     Even  the  skeptical  Renan  is    Kenan's  con- 
constrained  to  admit,  in  substance,  that  all  that    cession8- 
is  now  necessary  to  convert  the  world  into  a  paradise,  and 
all  mankind  into  one  glorious  and  happy  brotherhood,  is 
the  universal  adoption  of  primitive  Christianity.* 

If,  then,  we  may  judge  the  tree  by  its  fruit,  the  charac- 
ter of  Jesus  is  certainly,   in  all  respects,  pure    Conclusion 
and  spotless.    But  no,  says  Renan,  "  He  was  far    from  the  Prem. 
from  being  sinless."    I  find,  however,  in  his  en- 
*  Kenan's  Life  of  Jesus,  pp.  365-367. 


62  REASON  AND  REVELATION. 

tire  "  Life  of  Jesus  "  but  two  specifications  of  what  he  seems 
to  regard  as  imperfections  in  Christ's  character.     The  first 
of  these  is  an  expression  of  mingled  grief,  pity, 
of  ai-    and  compassion,  and,  as  Ronan  thinks,  of 


fit'iin-j  with  respect  to  the  multitude,  when,  on 
'"'•       one  occasion,  lie  exclaimed,  with  deep  emotion, 

acterof  Chri.-t. 

"  0  faithlt'tt*  a  in'1  f/i  m  ration!  how  long 

shall  I  be  with  you  ?  how  long  shall  I  bear  with  you  ?  "*  And 
the  second  he  regards  as  a  manifeMati«>n  of  vain  pleasure, 
when  on  his  entry  into  Jerusalem,  on  the  Monday  before  his 
crucifixion,  he  heard  fnun  the  surrounding  multitudes  shouts 
and  hosannas  addressed  to  himself  as  the  Son  of  David.f 

But  in  these  tw<>  instances  is  the  imperfection  in  Christ,  or 
n..futnti..ii  or  i-s  it  i"  Mr.  K<'ii:in's  own  judgment  and  imagin- 
the«e  charges.  ation  ?  Why  does  he  not  also  find  fault  with 
God  as  the  Governor  of  the  Universe,  when,  in  his  right- 
eous indignation,  he  hurls  upon  the  unbelieving  and  dis- 
obedient the  thunderbolts  of  his  wrath  and  the  fires  of  his 
indignation?  And  why  does  h.  not  a  Iso  censure  the  same 
infinitely-glorious  and  perfect  Being,  because  he  too  hears 
with  pleasure  and  complacency  the  songs  and  supplications 
of  his  adoring  children?  Manifotly,  the  error  is  in  Mr. 
Kenan  himself,  and  not  in  Jesus.  Had  he  looked  upon 
Christ  as  he  really  was  and  is,  God  manifest  in  the  flesh,  he 
would  have  seen,  in  these  manifestations  of  feeling,  no  indi- 
cations of  weakness  or  imperfection. 

How  pure  and  spotless,  then,  must  be  the  character  of  our 

blessed  and  adorable  Redeemer!     For  eighteen 

hundred  years  argus-eyed  infidelity   has  scru- 

tinized it  most  carefully  and  most  diligently,  without  find- 

ing in  it  a  single  blemish  or  imperfection  !     How  vain  a 

thing  it  is,  then,  for  infidels  to  object  to  the  miracles  of 

Christ,  while  he  himself  stands  before  us  the  greatest  rnira- 

*  Matthew  xvii:  17.  t  Matthew  xxi:  8-16. 


DIVINE  ORIGIN  OF  THE  BIBLE.  53 

cle  that  the  universe  has  ever  beheld,  and,  at  the  same  time, 
the  greatest  blessing  that  God  has  ever  bestowed  on  man. 
Without  him  what  is  life,  and  what  is  every  thing  else  be- 
sides ?  Take  away  his  name  and  his  influence  from  our 
race,  and  who  can  describe  its  wretchedness !  But  let  him 
only  be  received  into  every  heart,  and  then  all  is  glory 
to  God  in  the  highest,  and  on  earth,  peace  and  good-will 
among  all  men. 

But  if  Jesus  is  Divine,  then  indeed  the  Bible  is  certainly 
of  Divine  origin ;  for  the  testimony  of  Jesus  is  its  scope 
from  its  alpha  to  its  omega. 


CHAPTER    VII. 

EXISTENCE  AND  PREVALENCE  OF  CHRISTIANITY. 

SECTION  I.  —  TRIUMPHS  OF  THE  GOSPEL  A  PROOF  OF  ITS 
DIVINE  ORIGIN. 

THE  next  argument  that  I  shall  introduce  to  prove  the 
Divine  origin  of  the  Bible  is  derived  from  the    Scope  of  the 
existence,   progress,  and   prevalence  of    Chris-    seventh  chap- 
tianity. 

That  Christianity  is  now  an  existing  reality  of  great  power 
and  influence  in  the  world,  no  one  will  deny. 

?  .  .  J         Conceded  facts. 

And,  moreover,  that  it  owes  its  origin,  progress, 
and  triumphs  to  some  adequate  and  sufficient  cause,  no  one 
will  presume  to  deny.    And  hence  the  whole  ar-    eistof  the  con- 
gument  is  simply  reduced  to  the  question,  What    troversy- 
is  that  cause  ?     Is  it  human,  or  is  it  Divine  ? 

Admit  the  claims  of  Christianity,  and  then  all  follows  as 
a  matter  of  course.     We  have  then  embraced    The  claims  of 
within  our  premises  all  the  power,  the  wisdom, 


and  the  benevolence  that  are  necessary  to  account    fully  adequate 

...  .,  ,  -,      and  sufficient. 

for  every  thing  pertaining  to  it  as  a  scheme  and 


54  REASON  AND  REVELATION. 

system  of  religion.  For  Divine  power  and  wisdom  are,  of 
course,  sufficient  to  accomplish  any  thing  that  is  really  great 
and  good. 

But  deny  the  claims  of  Christianity  ;  assume  that  it  is  of 
KO  othi-r  cause    human   origin,  and  then  how  shall  we  account 


(,,„-•  ,,r  hab-        I.   The  gredt  <-ii(in<jc  of  hnhlts  and  new  m<> 

"  -'  tl»u  /•?•/'     .        '  i  •    i     jt          '    •      *i«         s~ii      •    i- 

primitiv-  of  lije  to  which  Vie  primitive  (Jhnstians  very  gen- 


eraBy  m&mitocL 

The  force  of  habit  is  very  great.  And  hence  there  is  in 
Difficulty  of  evry  people  a  -tmnir  inclination  to  adhere  to  the 
""'."bit.  religion  of  their  fathers.*  Indeed,  the  history 
of  any  people.  Qf  ^\IG  worj(]  r],.;irly  provis  that  extraordinary 
power  lias  always  Ix-en  necessary  to  effect  a  religious  change 
or  revolution  in  any  portion  of  the  human  race;  and  hence 
we  find  that  the  (Jreeks  and  Romans  very  wisely  permitted 
the  several  tribes  and  nations  that  they  conquered  to  worship 
their  own  gods. 

But  a  change  from  one  false  religion  to  another  is  a  small 
stiii  greater        matter  compared  with  the  change  from  any  sys- 

tem of  false   religion  to  Christianity.      In  the 
them  to  Chris-     fornfer  case  it  is  a  mere  change  of  forms  and 

ceremonies.  The  heart  is  not  affected.  Its  evil 
ions  and  propensities  all  remain,  and  are  all  gratified  as 
before.  But  in  the  latter  case  it  is  wholly  different.  One 
of  the  very  first  things  required  of  every  Christian  is  to 
deny  himself,  to  take  up  his  cross,  to  crucify  the  flesh  with 
its  affections  and  its  lusts,  and  henceforth  to  live  soberly, 
and  righteously,  and  godly.  This  is  a  change  that  has  never 
yet  been  effected  by  mere  human  power  and  authority. 
Actual  change  But  the  primitive  Christians  very  generally 
its  among  tb?"  Emitted  most  willingly  and  cheerfully  to  these 
primitive  extraordinary  claims.  Their  former  habits  were 

abandoned,  and  new  rules  of  life  were  at  once 
•  Jeremiah  ii:  10,  11. 


DIVINE  ORIGIN  OF  THE  BIBLE.  55 

adopted.  For  the  proof  of  this,  I  need  only  refer  my  read- 
ers to  the  historians  of  the  first,  second,  third,  and  fourth 
centuries.  And,  for  the  present,  I  will  trouble  you  with 
but  a  single  quotation  from  the  infidel  but  accomplished 
Lucian.  He  was  born  in  Samosata,  in  Syria,  Testimony  of 
about  A.  D.  120.  He  was  first  a  sculptor,  Lucian- 
then  an  advocate,  then  a  teacher  of  rhetoric  and  philos- 
ophy, and  after  that  he  was  appointed  to  some  political 
office  in  Egypt.  He  traveled  extensively  through  Syria, 
Greece,  Gaul,  Italy,  and  Northern  Africa,  and  had,  there- 
fore, the  very  best  opportunities  of  becoming  acquainted 
with  the  lives  and  habits  of  Christians  living  in  all  these 
countries  during  the  second  century.  Concerning  them  he 
writes  as  follows: 

"  It  is  incredible,"  he  says,  "  what  expedition  they  use 
when  any  of  their  friends  are  known  to  be  in  trouble.  In 
a  word,  they  spare  nothing  on  such  an  occasion.  For  these 
miserable  men  have  no  doubt  that  they  will  be  immortal, 
and  live  forever.  And,  therefore,  they  contemn  death,  and 
surrender  themselves  to  sufferings.  Moreover,  their  first 
Lawgiver  has  taught  them  that  they  are  all  brethren  when 
they  have  once  turned  and  renounced  the  gods  of  the  Greeks 
and  worship  this  Master  of  theirs,  who  was  crucified,  and 
when  they  engage  to  live  according  to  his  laws.  They 
have  also  a  sovereign  contempt  for  all  things  of  this  world, 
and  look  upon  them  as  common."  * 

Now,  I  ask,  How  is  all  this  to  be  accounted  for?  Con- 
cede that  the  Bible  is  the  Word  of  God,  that 

Cause  of  this 

the  miracles  recorded  in  it  really  occurred,  and    extraordinary 
that  all  the  writers  of  the  Old  and  the  New 
Testament  spoke  as  they  were  moved  by  the  Holy  Spirit, 
and  then  all  is  plain,  simple,  and   natural.     But  on  any 
other  hypothesis,  how  can  these  great  changes  be  accounted 
*  Lucianus  de  Morte  Perigrini,  tome  i,  p.  565,  ed.  Graev. 


56  REASON  AND  REVELATION. 

for  ?    I  will  leave  the  reader  to  reflect  on  this  matter  while 
I  proceed  to  notice, 

of  the        II.   TJie  persecutions  that  these  primitive  Chris- 
der  perMoo?**     tians  patiently  endured  from  both  Jews  and  Gen- 

tiles. 

The  Jews  opposed  and  persecuted  the  Christians  because 
win  tin-  JI-WB  they  felt  sure  that  Christianity,  as  it  was  pro- 
"aod  fcii  Claimed  and  taught  by  the  Apostles,  was  op- 
p<>-cd  to  all  their  schemes  and  theories  of  relig- 
ion, and  they  knew,  therefore,  that  its  success  would  soon  put 
an  end  to  all  their  hopes  and  expectations  as  Jews.  They 
were  all  looking  for  a  ^rcat  politico-ecclesiastical  leader  who 
would  free  them  from  every  foreign  yoke,  and  extend  their 
religion  and  empire  to  the  ends  of  the  earth.  And  hence 
their  deep  hatred  and  uncompromising  hostility  to  Him  who 
rci'u.-cd  to  wear  an  earthly  crown;  who  was  the  man  of  sor- 
rows, and  acquainted  with  iirief.  And  hence,  too,  their 
deadly  hatred  of  all  his  followers. 

The  Gentiles  were  also  violently  opposed  to  the  Chris- 
tiau  religion  hecau-e  it  was  opposed  to  all  their 
nsiiiity  "     schemes  of  religion  and  philosophy,  and  also 


Qn  account  of  its  own  inflexible  and  uncompro- 
mising character.  And  hence,  for  about  three  hundred 
i  uti.ms  years,  most  of  the  Roman  emperors,  statesmen, 
"in  „  i^.Kui1  philosophers,  priests,  and  populace  endeavored 
(I1""ror8-  to  suppress  it,  From  A.  D.  64  to  A.  D.  313, 
it  is  generally  conceded  that  ten  persecutions  were  waged 
against  the  Christians  by  the  authority  of  the  Roman  gov- 
ernment.* But  all  these  afflictions  were  patiently  endured 
by  the  Christians. 

How,  then,  I   ask   again,  is  all   this  to  be  accounted 
for? 

*  Waddington's  Church  History,  pp.  58-69;  and  Lardner's  Credibility, 
vol.  viii,  p.  335,  Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  57 

We  might  here  allow  this  question  to  take  a  very  wide 
range,  and  call  in  to  our  aid  many  witnesses.     But  it  is 
generally  best  to  bring  every  question  within  as  narrow  lim- 
its as  possible.      And  I  therefore  propose  the    The  question 
following  trilemma  as  a  plain,  simple,  and  yet    ^Vttfe 
strictly  logical  statement  of  all  the  points  at  is-    *>"«  of  a  tri- 

J         &  ,  lemma. 

sue.     I  affirm,  then,  that  the  Apostles  and  the 
other  early  propagators  of  Christianity  were, 

1.  Either  deceivers; 

2.  Or  they  were  themselves  deceived; 

3.  Or  they  were  true  men,  and  spoke  as  they  were  moved  by 
the  Holy  Spirit. 

But  they  could  not  have  been  deceivers : 

1.  Because  they  had  no  conceivable  motive    ™eeyiv™re  not 
or  inducement  to  be  such.     Many  of  them  gave 

up  all  their  property,  and  willingly  died  as  martyrs  to  the 
truth. 

2.  Because  all  their  teachings  were  directly  opposed  to 
to  every  thing  like  falsehood  and  deception. 

Nor  could  they  be  deceived.     For,  1^™  n0t 

1.  The  miracles  and  other  facts  recorded  were 
generally  of  such  a  nature  that  all  men  might  easily  judge 
of  them  by  their  senses.     Such,  for  example,  was  the  mir- 
acle of  Christ's  resurrection,  the  healing  of  lepers,  giving 
sight  to  the  blind,  and,  indeed,  most  of  the  other  miracles 
wrought  by  Christ  and  his  Apostles. 

2.  These  miracles  were  performed  publicly,  and  in  the 
presence  of  many  witnesses,  so  that  thousands  of  the  ene- 
mies, as  well  as  of  the  friends  and  supporters  of  Christianity, 
had  every  conceivable  opportunity  of  judging  for  themselves 
in  these  matters. 

3.  It  is  positively  absurd  to  suppose  that  the  Apostles 
and  others,  who  wrought  those  miracles,  could  be  deceived 
in  the  exercise  of  their  spiritual  gifts. 


53  REASON  AND  REVELATION. 

And  hence  we  are  constrained,  by  a  logical  necessity,  to 

conclude  that  the  Apostles  and  the  other  early  pro- 

claimers  and  propagators  of  C/u'ixf'mnifi/  spoke 

the  truth  as  the  Spirit  gave  them  utterance;  and,  consequently, 

t  It  *  if.  the  Bible  is  of  God,  and  that  the  Gospel  is  the  power  of 

God  for  the  salvation  of  every  one  that  bdicrcth. 

SECTION  II. — CHRISTIANITY  AND  MAHOMETANISM 
COMPARED. 

Just  here  we  are  met  with  an  objection  arising  out  of  the 
,is_    successes  and  triumphs  of  Mahomctanism.     It 

ing  out  of  the     jg  all(Mr,.,l  that    Mahometanism   is  also  an  exist- 

° 
Mahometan-        ing  reality;  that   its  votaries  arc  nearly  halt*  as 

numerous  as  are  the  advocates  of  Christianity; 
and  yet  that  it  is,  neverthe!.  — ,  n-'thini:  more  than  a  splen- 
did -falsehood.  And  hence  it  is  inferred  that  Christianity 
may  also  be  false,  notwithstanding  all  its  triumphs  over  the 
world,  and  the  flesh,  and  the  devil. 

This  is  plausible,  but  wholly  fallacious.     The  objection  is 

founded  on  an  assumed   parallelism  which  has 

•!'»•    no  existence  in  fact.     This  is  obvious  from  the 

objection.  „  ..  .  - 

following  considerations  : 

I.  Christianity  requires  of  all  her  votaries  that  they  deny 
or  diner-    themselves  all  ungodliness  and  worldly  lusts, 

between       an(|   ^ia£   they   live    soberly,  and    righteously. 

Christianity  *  J  '  to  Jt 

RM.I  Mahomet-    and  godly  in  this  present  world ;  but  Mahomet- 
anism  grants  to  her  disciples  the  almost  unbri- 
dled and  unrestricted  gratification  of  their  lusts  and  appe- 
tites.* 

II.  Christianity  never  drew  the  sword,  either  offensive- 
ly or  defensively.      She  depends  wholly  and  solely  on  the 
power  of  truth.      But   Mahometanism  never   made  much 

*  Sale's  Koran,  chap,  iii,  p.  54;  Gibbon,  vol.  vi,  p.  322. 


DIVINE  ORIGIN  OF  THE  BIBLE.  59 

progress  till  the  sword  was  drawn  in  its  behalf.  During 
the  first  three  years  of  his  public  ministry,  Mahomet  made 
only  fourteen  proselytes.*  And  during  the  twelve  years 
that  he  labored  to  accomplish  his  ends  through  diplomacy 
and  moral  suasion,  he  accomplished  but  little.  But  then 
the  sword  was  drawn,  and  the  terrible  alternatives  of  death, 
tribute,  or  Islamism  were  offered  to  the  conquered.! 

III.  The  early  opposition  of  the  Arabians  to  Mahomet- 
anism  was  nothing  in  comparison  with  that  which  Chris- 
tianity had  to  encounter.     True,  indeed,  from  A.  D.  613  to 
A.  D.  622,  Mahomet  was  opposed  to  the  Koreish  of  Mecca; 
and  in  A.  D.  622  he  was  forced  to  flee  to  Medina.     But 
what  was  all  this  compared  with  the  losses  and  persecu- 
tions of  the  primitive  Christians  ?     During  the  first  month 
of  the  Dioclesian  persecution,  it  is  estimated  that  about  one 
hundred  and  eleven  thousand  Christians  perished  without 
resistance;  and  during  the  entire  ten  years  of  its  continu- 
ance, it  is  supposed  that  about  seven  hundred  thousand  per- 
ished in  Egypt  alone.     Such  opposition  would  have  crushed 
Mahometanism  at  once. 

IV.  Christianity  has  always  flourished  most  in  the  light, 
and  Mahometanism  in  darkness.     So  teaches  the  entire  his- 
tory of  the  two  institutions. 

Other  points  of  difference  might  easily  be  stated.     But 
these  are  abundantly  sufficient  to  expose  the  fallacy  of  the 
objection.     For,  as  the  learned  and  thoughtful  Paley  re- 
marks, in  speaking  on  this  very  subject,  "  The    Remarks  of 
success  of  Mahometanism  bears  so  little  resem-    Paley- 
blance  to  the  early  propagation  of  Christianity,  that  no  in- 
ference whatever  can  be  justly  drawn  to  the  prejudice  of 
the  Christian  argument.     For  what  are  we  comparing  ?     A 
Galilean  peasant,  accompanied  by  a  few  fishermen,  with  a 
conqueror  at  the  head  of  an  army.      We   compare  Jesus 

*  Gibbon,  yol.  vi,  p.  324;  Lond.  edition.          f  Gibbon,  vol.  vi,  p.  333. 


60  REASON  AND  REVELATION. 

-without  force,  without  power,  -without  support,  without  one 
external  circumstance  of  attraction  or  influence  prevailing 
against  the  prejudices,  the  learning,  the  hierarchy  of  his 
country;  against  the  ancient  religions  Opinions,  the  pompous 
religious  rites,  the  philosophy,  the  wisdom,  the  authority  of 
the  Roman  empire  in  the  most  polished  and  enlightened  pe- 
riod of  its  existence;  we  compare  him  with  Mahomet  making 
his  way  among  Arabs,  collecting  followers  in  the  midst  of 
(•oinjuests  ;md  triumphs  in  the  darkest  ages  and  countries 
of  the  world,  and  whrn  BUCOeSfl  in  arms  not  only  operated 
by  that  command  of  men's  wills  and  persons  which  attends 
prosperous  undertakings,  but  was  also  considered  as  a  sure 
te.-timony  of  Divine  approbation.  That  multitudes,  per- 
'ed  l>y  this  argument,  should  join  the  train  of  a  victori- 
ous chief;  that  still  greater  mult  iiudes  should,  without,  any 
argument,  how  down  bef<»:-r  irre-i-t iMe  power,  is  a  001 
of  conduct  in  which  we  can  not  see  much  to  surprise  us — in 
which  we  can  see  nothing  that  resembles  the  causes  by  which 
the  establishment  of  Christianity  was  effected. 

The  success  therefore,  of  Mahometanism  stands  not  in 
the  way  of  our  conclusion:  that  (In-  propagation  of  Christi- 
anity, in  the  manner  and  under  the  circumstances  in  which 
it  was  propagated,  is  a  /////'/»/f  in  the  history  of  our  species. 
A  Jewish  peasant  overthrew  the  religion  of  the  world.* 

And  hence  it  follows  that  we  mn*t  cither  ir/nore  the  law  of 
isaltiv as wt axiomatic  and  fundamental  law  of 

Conclusion.  J  , 

Jtuman  belief,  or  otherwise  we  must  concede  thai 
the  Bible  is  from  God.   Reason  fnrrii  dies  no  oilier  alternative. 
*Paley's  Evidences,  p.  419,  Nairne's  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  61 


CHAPTER   VIII. 

FULFILLED  PROPHECY. 

SECTION  I. — NEBUCHADNEZZAR'S  VISION   OF   THE  STONE 
AND  THE  IMAGE. 

ABOUT  the  year  607,  B.  C.,  Nebuchadnezzar  being  then 
associated  with  his  father  Nabopolassar,  in  the  introductory 
government  of  Babylon,  came  up  against  Jeru-  circumstances- 
salem,  made  Jehoiakim,  king  of  Judah,  his  vassal,  and  car- 
ried many  of  the  Jews  captive  to  Babylon,  among  whom 
were  Daniel,  Hananiah,  Mishael,  and  Azariah.  Two  years 
after  this  Nebuchadnezzar  became  sole  monarch  of  the  em- 
pire ;*  and  in  the  second  year  of  his  reign,  that  is,  about  603, 
B.  C.,  he  had,  according  to  Daniel,  the  following  vision: 
"  Thou,  0  Icing,  sawest,  and  behold  a  great  image.  This 
great  image,  whose  likeness  was  excellent,  stood 
before  thee;  and  the  form  thereof  was  terrible. 
This  image's  head  was  of  fine  gold,  his  breast  and  his  arms 
of  silver,  his  belly  and  his  thighs  of  brass,  his  legs  of  iron,  his 
feet  part  of  iron  and  part  of  clay.  Thou  sawest  till  that  a 
stone  was  cut  out  without  hands,  which  smote  the  image  on  its 
feet  that  were  of  iron  and  clay,  and  brake  them  to  pieces.  Then 
was  the  iron,  the  clay,  the  brass,  the  silver,  and  the  gold  broken 
to  pieces  together,  and  became  like  the  chaff  of  the  summer 
threshing-floors;  and  the  wind  carried  them  away,  that  no 
place  was  found  for  them:  and  the  stone  that  smote  the  image 
*  See  Jahn's  History  of  the  Hebrew  Commonwealth,  p.  134. 


62  REASON  AND  REVELATION. 

became  a  great  mountain,  and  filled  the  whole  earth" — Dan- 
iel ii:  31-35. 

Of  this  vision,  Daniel  also  gave  the  following  interpreta- 
its  iuterpreta-  tion :  "  Thou,  0  king,  art  a  king  of  kings:  for 
the  God  of  he<n-<  n  has  given  thee  a  kingdom, 
power,  and  strength,  and  glory.  And  wheresoever  the  chil- 
dren of  men  dwell,  the  beasts  of  the  field  and  the  fowls  of 
heaven  hath  he  given  into  thy  hand,  and  hath  made  thee  ruler 
over  them  all.  Thou  art  this  head  of  gold.  And  after  thee 
shall  arise  another  kingdom,  inf<ri<>r  to  thee;  and  another 
third  kingdom  of  brass,  which  shall  bear  rule  over  all  the 
''i.  And  the  fourth  kingdom  xhall  he  strong  as  iron:  for- 
asmuch as  iron  breakefh  in  pieces  and  subducth  all  thing*: 
and  MX  iron  that  brenkefh  nil  ///r.sr,  tthitll  it  break  in  yy/M-.x 
And  whereas  thou  sawest  the  feet  and  toes,  part 
of  l><>!t<  rtf  clay,  and  part  <>f  Iron,  tin-  kingdom  shall  be  divided; 
but  there  shall  be  in  it  the  strength  of  the  iron,  forasmuch 
as  thou  sawest  the  iron  mixed  u-ifh  miry  clay.  And  as  the 
toes  of  the  feet  were  part  of  iron,  <md  /x//V  ofrhiy,  so  the  kinf/- 
dom  shall  be  partly  strong,  and  jxtrf/ij  broken.  And  wh< 
thou  sawest  iron  mixed  with  mir//  fAn/,  they  shall  mingle  them- 
selves with  the  seed  of  men :  but  they  shall  not  cleave  themselves 
one  to  another,  even  as  iron  is  not  mixed  with  clay.  And  in 
the  days  of  these  kings  shall  the  God  of  heaven  set  up  a  king- 
dom, which  shall  never  be  destroyed :  and  the  kingdom  shall 
not  be  left  to  other  people,  but  it  sliall  break  in  pieces  and 
consume  all  tJiese  kingdoms,  and  it  shall  stand  forever.  -For- 
asmuch as  thou  sawest  that  the  stone  was  cut  out  of  the 
mountain  without  hands,  and  that  it  brake  in  pieces  the  iron, 
the  brass,  the  clay,  the  silver,  and  the  gold;  the  great  God 
hath  made  known  to  the  king  what  shall  come  to  pass  here- 
after. And  the  dream  is  certain,  and  the  interpretation  thereof 
sure." — Daniel  ii:  37-45. 

From  the  preceding  record  it  appears, 


DIVINE  ORIGIN  OF  THE  BIBLE.  63 

I.  That  the  image  described  was  but  a  sym-    Symbolical 
bol  of  four  universal  monarchies,  of  which  the    meaning  of  the 
Babylonian  or  Chaldean  was  the  first  in  order. 

II.  That  the  stone  cut  out  of  the  mountain  without  hands 
was  also  a  symbol  of  another  monarchy,  which    Symbolical 

is  here  called  the  Kingdom  of  Heaven;  but    meaning  of  tha 
which  was  of  an  order  very  different  from  the 
four  preceding. 

More  than  twenty-four  centuries  have  passed  away  since 
this  vision  was  revealed  and  interpreted  by  Daniel.  What, 
then,  does  history  record  concerning  it?  Have  intervening 
events  served. to  place  Daniel  among  the  true  or  the  false 
prophets?  Let  us  inquire.  And  observe, 

I.  That  the  epoch  from  which  the  chronology  of  this 
vision  is  reckoned  is  by  the  interpretation  fixed    The  liea(1  of 
at   the   beginning  of  Nebuchadnezzar's   reign.    ^dJ3^^t8 
"  Thou  art  this  head  of  gold"     Here  the  empe-    Monarchy. 
ror  is,  by  a  common  figure  of  prophecy,  put  for  the  empire; 
and  this,  therefore,  clearly  identifies  the  first  kingdom. 

II.  The  second  was  the  Medo-Persian.     This  is  evident, 
(1.)  Because  it  immediately  succeeded  the  Chal-    The  gilver  por. 
dean  empire,  538  B.  C.     (2.)  It,  too,  was  uni-    tio" of  tho  ^ 

a iri-  represents 

versal.  (3.)  It  was  inferior  to  the  Chaldean  the  Medo-Per- 
in  morality,  unity,  and  energy.  "  The  Persian 
kings,"  says  the  learned  Prideaux,  "  were  the  worst  race  of 
men  that  ever  governed  an  empire."  (4.)  It  was  by  its 
silver  plate,  shields,  etc.,  distinguished  as  "  The  silver  em- 
pire" 

III.  The  third  was  the   Macedonian.     This  is  obvious, 
(1.)  Because  it  immediately  succeeded  the  Medo-    The  Brass,  the 
Persian,  334  B.  C.     (2.)  It  was  universal.    (3.)    Macedonian- 
Because  the  Greeks  were  distinguished  for  their  brazen  ar- 
mor.    Xahxo%tT(t)V£<z  A%a.£0t,  brazen-coated  Greeks,  was  one 
of  their  common  appellations. 


64  REASON  AND  REVELATION. 

IV.  The  fourth  was  the  Roman  empire.  It,  and  it  alone, 
The  iron  and  fulfills  all  the  conditions  and  specifications  of 
l]"\\.  this  part  of  the  prophecy.  (1.)  Because  it  suc- 

(11'I'i"  ceeded  the   Greek  empire.      (2.)   It  was  uni- 

vfr.-al.  (3.)  It  was,  on  account  of  its  great  strength,  most 
properly  represented  by  the  iron.  (4.)  But  the  Romans 
were  weakened  by  their  admixture  with  foreigners.  And 
henee  theirs  was  an  empire  composed  of  iron  and  day.  The 
other  three  kingdoms  were  comparatively  homogeneous. 
Thev  were  all  oriental  in  their  language,  laws,  customs,  et 
<•<'<, -a.  But  the  Roman  empire  embraced  all  the  peculiari- 
ties of  Europe-.  ABIE,  and  Africa. 

\Ve  have  now  clearly  identified  the  image  as  a  whole,  and 
also  in  its  several  parts  ;  and  it  only  remains,  therefore,  to 
consider  the  stone,  or,  rather,  the  kingdom  of  God,  of 
which  the  stone  is  IHT--  u-ed  as  an  emblem.  Concerning 
F..ur|.:irti.-u-  this  kingdom,  then,  four  things  are  clearly  and 
distinctly  predicated: 

I.  That  it  should  be  set  up  in  the  days  of 
these  kings  or  kingdoms;  that  is,  during  the  existence  of 
this  ima^c,  or  the  prevalence  of  universal  monarchy. 

II.  That  it  should  break  these  kingdoms  into  pieces,  and 
Mime   them  like  the  chaff  of  the   summer   threshing- 
floors. 

III.  That  it  should  itself  become  a  great  mountain,  and 
fill  the  whole  earth.     And, 

IV.  That  it  should  not  pass  away  like  the  four   mon- 
archies preceding   it;    but  that  it  shall  stand  forever,  the 
fifth  and  last  universal  monarchy  of  the  world. 

Let  us  consider  these  four  pbints  briefly  in  order.  And, 
first,  is  it  true  that  at  any  epoch  between  the  reign  of  Ne- 
buchadnezzar and  the  fall  of  the  Roman  empire  God  did 
set  up  a  kingdom  on  earth?  On  this  point,  it  gives  me 
pleasure  to  say,  the  evidence  is  clear,  convincing,  and  in  all 


DIVINE  ORIGIN  OF  THE  BIBLE.  65 

respects  satisfactory.     That  the  kingdom  of  Christ,  other- 
wise called  the  kingdom  of  heaven  or  of  God,    The  first  of 

.  j          i  n    -px  these  fulfilled 

was  set  up  on  or  about  the  day  of  Pentecost,    in  the  setting 
A.  D.  34,  is  as  clearly  and  as  fully  established    7°ft]\lKinf 

<f  •>  dom  of  Christ, 

as  any  other  event  in  the  history  of  the  world.  A.  D.  34. 
To  this  effect  Pagans,  Mahometans,  Jews,  and  Christians 
all  bear  witness.  And  as  this  was  about  four  hundred  and 
forty-two  years  before  the  fall  of  the  Roman  empire,  we 
conclude  that  the  first  point  is  satisfactorily  made  out :  that 
in  the  days  of  these  kings  the  God  of  heaven  did  set  up  his 
kingdom  among  men. 

The  second  point  is  equally  well  sustained  by  evidence,  but 
its  meaning  is  not  quite  so  obvious  to  most  read-    Difficulty  of 
ers.     The  difficulty  consists  in  seeing  and  com-    "h^'^ndding 
prehending  how  the  kingdom  of  heaven,  which    point. 
was  not  set  up  till  the  day  of  Pentecost,  A.  D.  34,  could 
have  any  influence  over  empires  which  had  fallen  centuries 
before  that  ever-memorable  epoch.     But  this  is  all  owing  to 
the  very  abstract  nature  of  the  conception  on    Its  cxpiana. 
which  the  image  was  founded  and  constructed;    tion> 
for  be  it  observed  that  in  this  vision  the  Holy  Spirit  does 
not  attempt  to  identify  these  empires  in  their  outward  or 
material  organizations.     In  the  vision  there  is  no  comming- 
ling of  the  gold,  and  the  silver,  and  the  brass,  and  the  iron. 
But,  nevertheless,  all  these  were  animated  by  one  and  the  self- 
same spirit. 

Here,  then,  is  the  true  bond  of  union.     Here  is  the  link 
that  unites  all  these  heterogeneous  and  discordant    The  identity  of 
elements.     Here   is  to  be  found   the   personal    ^  SrTthat 
identity  of  the  image.      Here  we  discover  that    animated  it- 
living  principle  which  moved  and  governed  the  world  from 
the  days  of  Nebuchadnezzar  till  the  fall  of  the  Roman  em- 
pire.    Daniel,  it  seems,  was  not  a  materialist.     He  knew 
that  a  man  has  a  soul  as  well  as  a  body ;  and,  moreover,  that 
5 


66  REASON  AND  REVELATION. 

no  physical  elements,  however  discordant,  can  have  power 
to  destroy  our  personal  identity  so  long  as  our  bodies  are 
severally  animated,  sustained,  and  governed  by  one  and  the 
self-same  spirit. 

The  spirit  of  this  image  is  well  illustrated  by  the  common 
AttribntfBRnd  maxim  of  all  these  empires  that  "  Mit/ht  makes 
<•'""••'••"•":«'••*  rif//tt."  It  consisted  in  all  those  feelings  and 

;intof  9 

tin*  i.  -ions  of  pride,  and  envy,  and  malice,  and  re- 

venge, and  ambition,  and  selli-hnesx  that  have  ever  eharae- 
tm'/'-d  the  uureurwed  and  uusauetilied  heart  of  liilleu  and 
depraved  humanity.  What  but  such  a  spirit  of  inordinate 
ambition,  pride,  and  selfishness  could  have  moved  Nebu- 
chadnex/ar  to  lead  his  armies  against  the  nations  of  Western 
A-ia?  What  «•!-«•  inovd  CyrUfl  t<>  make  war  on  many  of 
the  tribes  of  the  East,  and  of  the  West,  and  of  the  North, 
and  finally  to  lead  his  victorious  army  against  IJabylon  it- 
self, the  pride  and  -lory  of  the  Chaldean  monarchy?  What 
but  this  principle  moved  Alexander  the  Great  to  undertake 
the  conquest  of  all  A-ia,  and  C0B8&T  to  lead  his  victorious 
legions  throughout  the  provinces  of  Gaul  and  Britain? 

Between  all  such  government-  and  the  kingdom  of  heaven 
iBdoon-  there  must  ever  exist  a  war  of  uncompromising 
S1,!::,1,::;;; ;;rrth  hostility.  Its  king  is  the  Prince  of  Peace.  Its 
11  "a""-  fundamental  principle  consists  in  love  and  be- 

nevolence. Its  laws  are  such  as  the  following :  "  Thou 
ah  alt  love  the  Lord  thy  God  with  all  thy  heart ,  and  with  all 
i/i i/  soul,  and  with  all  thy  strength,  and  with  all  thy  mind; 
and  thou  shall  love  thy  neighbor  as  thyscl/."  And  again : 
"  Whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even 
so  to  them:  for  this  is  the  law  and  the  prophets." 

These  principles,  emanating  from  the  highest  authority  in 
the  universe,  were  first  proclaimed  to  the  whole 

Their  influence 

on  the  Roman    world,  in  all  their  fullness,  during  the  last  days 
of  the  Iron  empire.     They  spread  like  leaven 


DIVINE  ORIGIN  OF  THE  BIBLE.  67 

among  the  masses.  Even  the  Roman  army  felt  their  all- 
subduing  power  and  sanctifying  influence;  and  the  conse- 
quence was  that  many,  like  the  devout  Cornelius,  beat  their 
swords  into  plowshares  and  their  spears  into  pruning-hooks, 
and  solemnly  declared,  before  their  emperors  and  generals, 
that  they  would  learn  and  practice  the  art  of  war  no  more. 

The  image  was  then  smitten  on  its  feet.     But  the  wound 
was   mortal   to   the  whole   body.     The  tyrant    Dissolution 
that  had  governed  the  world  from  the  days  of    «onoftheC" 
Nebuchadnezzar  to  that  hour  was  slain.     His    Imase- 
spirit  was  vanquished,  and  his  whole  physical  organization, 
consisting  of  gold,  and  silver,  and  brass,  and  iron,  and  clay, 
was  then  broken  into  many  fragments. 

Since  that  time,  Charlemagne,  Napoleon,  and  many  oth- 
ers of  like  ambition,  have  attempted  to  revive    impossibility 
the  spirit  and  reunite  the  scattered  fragments    of  cver  est!ll'~ 

hsliing  another 

of  this  fallen  image.    But  all  such  attempts  have    universal  p«>iit- 

,  .  .  mi  PI,-  ical  monarchy. 

been  m  vain.  The  most  powerful  nations  on 
earth  acknowledge  their  allegiance  to  the  Prince  of  Peace, 
and  their  obligations  to  the  claims  of  the  kingdom  of  heaven. 
It  is  true  that  the  spirit  of  war  still  exists.  Blood  is  often 
shed  for  the  most  trivial  causes.  But  let  any  king,  prince, 
or  potentate  now  attempt  to  revive  the  spirit  of  this  fallen 
image ;  let  him,  like  Nebuchadnezzar,  Cyrus,  Alexander, 
and  Ca3sar,  attempt  to  subdue  the  world,  and  to  govern  it 
on  the  principle  that  u  might  makes  right"  and  if  not  treated 
as  a  maniac  by  his  own  subjects,  he  will,  at  least,  soon  find 
arrayed  against  him  all  the  combined  powers  of  Christen- 
dom. In  this  country,  we  can  not  even  talk  of  spirit  of  oppo- 
the  conquest  of  Cuba,  or  any  other  portion  ?n  America  and 


of  territory,  however  small   and   insignificant,    mEur°Pe- 
without  exciting  in  millions  of  our  fellow-citizens  feelings 
of  the  most  inveterate  opposition  to  every  such  act  of  injus- 
tice and  oppression.     And  the  same  spirit  of  Gospel  benev- 


68  REASON  AND  REVELATION. 

olence  prevails,  also,  to  a  very  considerable  extent,  in  all  the 
nations  of  modern  Europe.  The  principles  of  Christianity 
arc  prevailing  every- where.  The  scattered  fragments  of  the 
fallen  image  are  daily  becoming  more  and  more  like  the 
chaff  of  the  summer  thre>h  ing-floors,  and  every  thing  seems 
to  indicate  that  the  time  is  not  far  distant 

Conclusion.  .  .,11 

when  the  stone  that  smote  the  image  will  be- 
come a  great  mountain  and  fill  the  whole  earth. 

And  this  brings  me  to  the  third  item  concerning  this 
small  1,,-L-iii-  kingdom.  On  the  day  of  Pentecost,  A.  D.  84, 
kln^m'-f  tllr  nimil)(T  of  Christ's  faithful  subjects  was 

very  small.  The  kingdom  might  then  be  well 
compared  to  a  grain  of  mn-t  an  !-><•< •<! ;  or,  as  David  says  in 
the  seventy-second  psalm,  it  was  like  a  handful  of  corn  on 
the  tops  of  the  mountains;  or,  in  the  expressive  language 
of  Daniel,  it  was  like  a  stone  cut  out  of  the  mountain 
ltd  rapi.i  in-  without  hand-.  lint,  during  the  first  three  cen- 
,tthr«e  turies,  its  iiuMva-r  \\a<  marvelous.  Nothing 

could  withstand  the  Divine  energy  and  power 
with  which  it  spread  in  all  directions.  The  prejudices,  the 
superstitions,  the  philosophies,  the  learning,  the  wealth,  the 
pomp,  the  pride,  and  the  politics  of  the  world  were  all  arrayed 
against  it.  The  sword  was  unsheathed,  and  bathed  in  the 
blood  of  its  subjects.  The  fires  of  persecution  were  kindled, 
and  thousands  of  the  followers  of  Christ  perished  at  the 
stake  for  no  other  reason  than  that  they  would  not  renounce 
their  birthrights  and  immunities  as  citizens  of  the  kingdom 
of  heaven.  But  all  opposition  was  in  vain.  Its  boundaries 
were  constantly  enlarged,  the  number  of  its  citizens  was 
daily  multiplied,  and  in  less  than  three  centuries  after  the 
coronation  of  the  Messiah,  his  kingdom  embraced  the  most 
enlightened  and  influential  citizens  of  the  Roman  empire. 
In  A.  D.  312,  the  emperor  Constantine  became  a  vassal  of 
the  King  of  kings,  and  in  A.  D.  384,  the  Roman  Senate 


DIVINE  ORIGIN  OF  THE  BIBLE.  69 

abolished  Paganism,  and  made  Christianity  the  religion  of 
the  empire. 

This  is  certainly  strong  evidence  of  the  inherent  energy 
and  previous  triumphs  of  Christianity.  But  Effect  of  the 
the  alliance  was  unnatural,  and  hence  it  be-  "heThurSnd 
came  a  great  curse  instead  of  a  blessing  to  the  theState- 
Church.  "My  kingdom"  said  Christ,  "  is  not  of  this  world." 
There  was  no  affinity  between  the  Stone  that  was  cut  out 
of  the  mountain  without  hands  and  that  symbol  of  human 
wickedness  which  it  was  designed  to  crush  into  atoms.  No 
wonder,  then,  that  after  this  unnatural  alliance  the  old  land- 
marks of  the  kingdom  of  heaven  were  soon  .obliterated,  and 
that  its  glory  was  henceforth  very  greatly  obscured. 

About  the  same  time,  the  barbarians  of  the  North  spread 
like  a  storm  of  hail  and  fire,  mingled  with  blood,  Effect  of  the  in- 
over  the  Roman  empire.  The  lights  of  liter-  cursions  of  the 

Northern  bar- 

ature  and  science  were   extinguished,  and  the    banana. 

"  dark  ages "  followed,    during  which  Mahometanism  and 

many  other  abominations  deluged  the  earth. 

At  length  the  world's  midnight  came,  in  the  eleventh  cen- 
tury.     Darkness  that  might  be  felt  then   sat    Further  prog- 
brooding  upon  the  nations.     This  was  the  reign    ressoferr°r- 
of  terror — of  Satanic  terror.     And,  no  doubt,  to  many  a 
poor,  despised  and  persecuted  follower  of  Jesus,  it  did  ap- 
pear as  if  the  gates  of  Hades  were  about  to  prevail  against 
the  kingdom  of  the  Messiah. 

But  man's  extremity  is  God's  opportunity.  There  were 
still  living  a  few  noble  spirits  who  had  not  change  for  the 
bowed  the  knee  to  the  image  of  Baal.  These  better- 
rose,  in  the  spirit  and  power  of  Elijah,  to  repair  the  altar  of 
God  that  was  broken  down.  Heaven  sustained  and  blessed 
their  noble  eiforts.  Every  thing  began  to  wear  a  more  en- 
couraging and  promising  aspect.  New  elements  of  hope 
and  success  were  providentially  developed.  Learning  be- 


70  REASON  AND  REVELATION. 

gan  to  revive  in  the  fourteenth  century ;  the  art  of  print- 
in  «•;  was  discovered  in  the  fifteenth;  and  the  great  leaders 
of  the  Protestant  Reformation  appeared  in  the  sixteenth. 
That  was  a  remarkable  era  in  the  growth  and  prosperity 

\vii:,tw!i-«ic-      °f  th(1  kingdom  of  heaven.     Much    was  then 
Jii!!l!i!if'nm!'y     done  to  restore  tne   apostolic  order  of  things. 
''"•  "•'!>     The  Bible  was  translated  and  put  into  the  hands 
of  the  people;   men   were  taught  to  read,  and 
think,  and  act  for  them-clvi- :  and  the   power  of  the  ever- 
lasting Gospel  was  again   i'elt  in  every  province  of  Europe. 
But  the  most  active  and  practical  elements  of  the  Gospel 
wi,,.r.-i.iitwM    were  not  then   fully  restored.     The  missionary 
.^.irit  of  the  Church  still  slumbered.      The  fol- 
TS  of  Luther  and    Calvin    became  too  much  engaged  in 
politi'-df  and   ni<t<t]t/ii/xir<i/  discussions ;  and  the  progress  of 
the   reign  of  heaven  among  men  was  a^ain   very  much  re- 
tarded, till  about  the  beginning  of  the  nineteenth  century. 
Then  the  Ancient  of  Days  came,  and  judgment  was  given 

to  the  saints  of  the  M«»>t  Ili-h,  and  the  time 
Spirit  and  prog- 
ress of  Hi.-  inth  came  that  the  saints  should  possess  the  king- 
dom. Then  commenced  the  era  of  Modern 
Missions.  Then  was  formed  the  benevolent  design  of  sup- 
plying the  world  with  the  Word  of  Life.  Then  a  new 
spirit  of  zeal,  energy,  and  activity  was  developed  and  mani- 
fested throughout  all  Protestant  Christendom. 

I  need  not  dwell  on  the  results  and  consequences  that 
have  followed.  The  reader  sees  them  in  his  own  church 
and  community.  He  sees  them  in  the  progress  that  Chris- 
tianity has  made  in  America,  in  Europe,  in  Asia,  in  Africa, 
and  even  in  many  of  the  most  remote  islands  of  the  Atlan- 
tic and  the  Pacific.  He  sees  them  in  the  multiplication  of 
Bibles,  of  schools  and  colleges,  and  of  the  arts  and  sciences. 
He  sees  them  in  the  decline  of  Catholicism,  Mahometan- 
ism,  Brahmanism,  Buddhism,  and  all  the  other  abominations 


DIVINE  ORIGIN  OF  THE  BIBLE.  71 

that  have  so  long  opposed  the  progress  and  the  interests  of 
the  kingdom  of  heaven. 

What  need,  then,  have  we  of  further  testimony?     Is  it 
not  as  plain  as  evidence  can  make  it,  that  God    Conclusion 
is   now  making  every  thing   tributary  to  the 
spread  of  the  Gospel  ?     And  hence  we  infer  that  the  day  is 
not  far  distant  when  the  Stone  that  smote  the  image  will  be- 
come a  great  mountain  and  Jill  the  whole  earth. 

It  now  only  remains  to  consider  briefly  the  duration  of 
this  kingdom.    The  prophet  says,  "It  will  stand    Dnration  of 
forever;"  that  is,  as  long  as  the  world  stands,    the  kingdom 

in-  1111  °f  heaven. 

or  until  the  judgment  shall  sit  and  the  books 

be  opened.     Then,  of  course,  the  kingdom  will  be  delivered 

up  to  God  the  Father,  that  God  may  be  all  and  in.  all.* 

As  this  part  of  the  prophecy  extends  far  into  the  future, 
it  can  not,  of  course,  like  the  first  and  second    what  history 
items  considered,  be  proved  and  illustrated  his-    a"'1)  tlu;  signf 

of  the  times  in- 

torically.  But  in  view  of  its  past  history  and  dicp.te. 
its  present  increasing  influences  on  the  nations,  who  can 
doubt  that  this  kingdom  will  endure  forever?  Does  any 
man  of  intelligence,  whatever  may  be  his  religious  belief  or 
his  party  prejudices,  really  and  soberly  think  that  Chris- 
tianity will  ever  pass  away,  as  did  the  Chaldean,  Medo-Per- 
sian,  Grecian,  and  Roman  empires?  I  think  not.  I  know 
of  no  intelligent  person  who  really  entertains  notions  so  chi- 
merical and  so  utterly  opposed  to  all  the  indications  of  our 
present  rapidly-increasing  civilization ;  and  hence  I  think 
we  are  fully  warranted  in  the  conclusion  that  the  kingdom 
of  heaven  will  stand  while  time  endures. 

How  clearly,  then,  this  prophecy,  with  its  ful-  Bearing  of  thia 

/>-,!  ,         -,-..     .  .     .  n      prophecy  on 

fillment,  serves  to  prove  the  Divine  origin  of 
the  Holy  Bible.     It  was  uttered  more  than  two 
thousand  years  ago,  in  the  open  court  of  the 
*Rev.  xx :  11-15;  1  Cor.  xv:  24-28. 


72  REASON  AND  REVELATION. 

greatest  monarch  then  living.  It  was  aimed  against  the 
pride,  and  vanity,  and  ambition  of  all  earthly  princes.  It 
was,  of  course,  watched  with  an  eye  of  heathen  jealousy  by 
all  the  kings,  and  prinees,  and  priests,  and  philosophers  of 
Babylon  and  tin-  three  succeeding  empires.  It  was  sacredly 
guarded  by  the  Jews  and  rigorously  scrutinized  by  the  Gen- 
tiles till  the  coming  of  the  Messiah.  It  is,  therefore,  no 
Christian  fabriention,  as  some  have  supposed.  It  is  found 
in  the  sacred  archives  of  those  who  are  most  hostile  to  the 
Christian  system.  And  yet,  wonderful  to  be  told,  it  is  now 
being  fulfilled  before  our  own  eyes,  and  also  in  the  presence 
of  the  m«M  enlightened  Jews,  Turks,  and  Pa- 

Conclusion. 

gans.  How  true  it  is,  then,  that  Daniel  and 
other  holy  men  of  old  spake  as  they  were  moved  by  the 
Holy  Spirit. 

SECTION  II.— DANIEL'S  VISION  OP  THE  FOUR  BEASTS.— 
Daniel 

The  main  scope  of  the  vi>i«»n  remrded  in  the  seventh 
General  scope  chapter  of  Daniel  is  to  illustrate  the  origin, 
of  the  vision.  progress,  and  fortunes  of  the  Little  Horn  of  the 
fourth  beast,  especially  in  its  relations  to  the  kingdom  of 
the  Messiah.  But  for  the  sake  of  consistency  and  harmony, 
the  whole  subject  of  universal  monarchy  is  again  intro- 
duced, as  in  the  first  vision  of  Nebuchadnezzar. 

The  scene  is  laid  on  the  Mediterranean  Sea,  and  Daniel 
The  8  eor  sees  ^our  w^  beasts  rising  up  out  of  the  agi- 
piaceoftho  tated  waters.  For  the  symbolical  import  of 

vision.  _.  .. 

these  waters,  see  Kev.  xvn :  15. 

I.  The  first  beast,  we  are  told,  resembled  a  lion;  had 
characteristics  eagle's  wings ;  the  wings  were  plucked;  the 
of  the  first  beast  was  made  to  stand  upright  like  a  man ; 


beast. 


and  a  man's  heart  was  given  to  it. 


Characteristics 
of  the  second 
beast. 


DIVINE  ORIGIN  OF  THE  BIBLE.  73 

These  characteristics  all   serve  to  mark  out    what  it  repre- 
this  beast  as  a  symbol  of  the  Chaldean  empire. 

II.  The  second  beast  was  like  a  bear ;  it  seemed  to  be  rais- 
ing itself  up  on  one  side,  as  a  bear  when  about 

to  pounce  upon  his  prey ;  it  had  three  ribs  in  its 
mouth,  and  it  was  commanded  to  devour  much 
flesh. 

This  was  a  symbol  of  the  Medo-Persian  empire.     The 
three  ribs  in  its  mouth  most  likely  represent     What  it  repre_ 
the  three  principal  kingdoms  subdued  by  it,    sents. 
viz.:  Lydia,  Babylonia,  and  Egypt. 

III.  The  third  beast  was  like  a  leopard ;  had  four  wings, 
representing  the  great  celerity  of  its  motions;    characteristics 
four  heads,  representing  its  four  principal  divis-    °^ tl 
ions;  and  great  dominion. 

These  are  all  symbolical  of  the  Grecian  or    what  it  sym- 

,,          ,  .  bolizes. 

Macedonian  empire.  „ 

IV.  The  fourth  beast  was  a  monster,  and  had    characteristics 
great  iron  teeth ;  it  trampled  down  every  thing    j^6  fourth 
before  it;  it  had  ten  horns,  symbolical  of  ten 
kingdoms;  and  from  among  these  sprung  up  another  little 
horn,  or  kingdom. 

This  beast  was  evidently  a  symbol  of  the  Roman  empire. 
The  ten  kingdoms  into  which  it  was  divided,  Of  what  it  wa3 
according  to  Machiavel,  an  Italian  politician  symbolical- 
and  historian,  are  as  follows.  The  chronology  is  given  by 
Bishop  Lloyd:  (1.)  The  Huns  in  Hungary,  A.  D.  356; 
(2.)  The  Ostrogoths  in  Moesia,  A.  D.  357  ;  (3.)  The  ten  hom8 
The  Visigoths  in  Pannonia,  A.  D.  378;  (4.)  the^ma^em- 
The  Franks  in  France,  A.  D.  407 ;  (5.)  The  pire- 
Vandals  in  Africa,  A.  D.  407 ;  (6.)  The  Sueves  and  Alans 
in  Spain,  A.  D.  407 ;  (7.)  The  Burgundians  in  Burgundy, 
A.  D.  407 ;  (8.)  The  Heruli  and  Rugians  in  Italy,  A.  D. 
476;  (9.)  The  Saxons  and  Angles  in  Britain,  A.  D.  476; 


74  REASON  AND  REVELATION. 

(10.)  And  the  Lombards  first  in  Northern  Germany,  A.  D. 
483,  and  afterward  in  Italy,  A.  D.  562. 

THE  LITTLE  HORN. 
.  From  the  record  given  in  this  seventh  chap- 

Charactenstica  &t 

of  ii,,.  Littio       ter  of  Daniel  concerning  the  Little  Horn  it  an- 

Ilorn. 

pears, 

I.  That  its  locality  would  be  among  the  other  ten  horns 
or  kingdoms;  that  is,  in  sonic  part  of  the  Western  Roman 
empire. 

II.  That  it  would  be  a  lilt!<-  horn,  or,  as  the  angel  explains 
it,  a  little  kingdom. 

III.  That  it  would  be  diverse  or  different  in  kind  from 
the  other  ten  horns. 

IV.  That  it  would   in  some  way  overcome  and  subdue 
three  of  the  ten. 

V.  That  it  would  have  eyes  like  the  eyes  of  a  man  ;  that 
i~.  that  it  would  be  remarkable  for  its  knowledge,  cunning, 
and  sauaeity. 

VI.  That  it  would  utter  blasphemies  against  the  Most 
High. 

VII.  That  its  bearing  would  be  more  arrogant  and  pre- 
sumptuous  than  the  other  ten. 

VIII.  That  it  would  arrogate  to  itself  authority  to  change 
times  and  laws. 

JX.  That  it  would  make  war  upon  the  Saints  and  pre- 
vail against  them  for  a  time,  times,  and  a  dividing  of  time; 
that  is,  for  three  years  and  a  half,  or  according  to  the  year- 
day  theory,  by  which  a  day  is  put  for  a  year  in  the  short- 
hand writing  of  prophecy,  one  thousand  two  hundred  and 
sixty  years. * 

X.  That  at  the  close  of  this  period  the  Ancient  of 
*See  Ezekiel  iv:  6. 


DIVINE  ORIGIN  OF  THE  BIBLE.  75 

Days  would  sit  in  judgment  upon  it  and  take  away  its  do- 
minion. 

XL  That  it  would  not  at  that  time  be  wholly  destroyed, 
but  that  from  that  epoch  it  would  be  gradually  consumed  even 
to  the  time  of  its  final  ruin. 

Compare  with  all  this  what  is  said  of  the  Man  of  Sin 
in  2  Thessalonians  ii :  1—12,  and  the  descrip-    other 
tion  of  the  two-horned  beast  in  Revelation  xiii: 
11-18. 

In  order  to  identify  this  Little  Horn  it  is    Exquisites  in 

order  to  iden- 

nccossary  to  find  a  kingdom  that  will  answer  to    tifythiskmg- 

all  the  given  characteristics.     Such  a  one  we  find 

in  the  Roman  Catholic  hierarchy,  and  nowhere    The  conditions 

rm   •  -n  •  Y  a11    fulfilled    in 

else.     I  his  will  appear  more  evident  as  we  pro-    the  Roman 
ceed  with  the  several  particulars  specified.    And,    archy/0 

I.  All  concede  that  Popery  had  its  origin  in 

J  Its   birthplace. 

the   western   Roman   empire,   among   the   ten 
horns  of  the  fourth  beast. 

II.  It  is  also  evident  that  Popery  has  always  been,  in- 
trinsically, a  weak  and  feeble  power.     True,  in-    Its  intrinsic 
deed,  in  one  aspect,  ifc  was  for  a  time  very  pow-    feebleness- 
erful ;  but  it  was  so,  not  by  its  own,  but  by  borrowed  power. 
It  has  generally  accomplished  its  ends  and  purposes  through 
the  agency  and  instrumentality  of  some  other  political  power ; 
and  hence  to  John  it  appeared  as  a  lamb,  but  it  spake  like 
a  dragon. 

III.  It  was  diverse  from  all  the  other  kingdoms  of  the 
empire.     They  were  all  purely  secular  in  their    its  diverse 
character,  but  it  was  a  politico-ecclesiastical  des-    character- 
potism. 

IV.  It  is  a  well-known  historical  fact  that  through  the 
influence  of  the  Catholic  party  the  Vandals,  the    The  three 
Ostrogoths,  and  the  Lombards  were  all  subdued 

and  removed  out  of  the  way.     The  following    Horn. 


76  REASON  AND  REVELATION. 

fiifts  arc  taken,  in  substance,  from  Gibbon -s  "Decline  and 
Fall  of  the  Roman  Empire : " 

The  Arian  controversy  was  the  occasion  of  much  enmity 
Ti..- Ariaucon-  between  nations  as  well  as  between  individuals 
troY«riy.  anc]  cllllrc]ies>  The  Romans  and  the  Greeks 

were  generally  Atlianu.sians  or  Trinitarians;  but  the  cause 
of  Arius  was,  for  the  most  part,  espoused  by  the  Vandals, 
the  Ostrogoths,  the  Lombards,  and  other  tribes  hostile  to  the 
Quarrels  be-  Romans.  Reli.Lr5< ni  was  carried  into  their  secular 
<\ti"iit<1H1Rnd  an(^  P°liti(<al  differences;  and  for  manv  years  the 
vandals  of  Af-  political  leaders  of  the  respective  parlies  were 
amoiiir  their  most  violent  religious  partisans. 
But  about  A.  D.  530,  llilderie,  long  of  the  Vandals,  became 
more  friendly  to  the  Trinitarians,  or  Catholic  parly  of  North- 
ern Africa.  He  restored  two  hundred  deposed  Athanasiau 
bMiops  to  their  churches  and  allowed  the  free  profession  of 
the  Athanasian  ( Veed.  This,  of  course,  gave  great  ollense  to 
his  Arian  subjects.  His  clergy  ehar-cd  him  with  having  re- 
nounced the  faith  of  his  fathers.  lie  was  finally  deposed,  and 
Gelimer,  a  violent  Arian  parli.-an,  was  placed  on  the  throne. 

This,  again,  greatly  offended  the  Catholics  in  the  East,  as 
8ui.jus.itu.n  of  W-'H  as  in  Africa  and  in  Italy,  and  as  the  em- 
th-van.iais.  peror  Justinian  was  then  the  political  repre- 
sentative of  the  Catholic  party,  all  looked  to  him  to  defend 
the  faith  and  to  chastise  the  Vandals.  His  consent  was 
easily  obtained.  Having  himself,  about  the  same  time,  ac- 
knowledged the  Bishop  of  Rome  to  be  the  head  over  all  the 
churches,  and  having  asked  his  services  in  the  settlement 
of  an  Eastern  controversy,  he  seemed  anxious  to  prove  his 
faith  by  his  works,  and  readily  consented  to  undertake  the 
subjugation  of  the  Vandals.*  An  army  was  sent  into  Af- 

*The  following  letter  from  Justinian  to  John,  Bishop  of  Rome,  A.  D. 
533,  sufficiently  explains  the  purposes  and  designs  of  the  Emperor,  and 
his  great  obsequiousness  to  the  See  of  Rome: 


DIVINE  ORIGIN  OF  THE  BIBLE.  77 

rica,  under  Belisarius,  A.  D.  533,  and  in  the  course  of  that 
and  the  following  year  the  Vandals  were  subdued  and  almost 
exterminated.* 

The  same  fate  befel  the  Ostrogoths  of  Italy  in  A.  D. 
539.f  Thus  two  of  the  ten  original  horns  were  subjugation  of 
subdued  and  vanquished  through  the  influence  ^°It^rogotl13 
of  this  Little  Horn. 

In  A.  D.  568  the  Lombards  got  possession  in  Italy. 
They,  too,  were  uncompromising  Arians,  and  subjugation  of 
their  political  and  religious  controversies  with  the  Lombards- 
the  Catholics  became  more  and  more  frequent  and  violent. 
Appeals  were  again  made  to  the  East,  but  in  vain.  At 

"Rendering  honor  to  the  Apostolic  See  and  to  your  holiness,  as  always 
was  and  is  our  desire,  and,  as  it  becomes  us,  honoring 

your  blessedness  as  a  father,  we  have  laid  without  delay  be-     Justinian's  let- 

ter to  the  Bish- 
fore  the  notice  of  your  blessedness  all  things  pertaining  to     op  of  Rome. 

the  state  of  the  Church.     Since  it  has  always  been  our 
earnest  study  to  preserve  the  unity  of  your  Holy  See,  and  the  state  of 
the  holy  churches  of  God  which  has  hitherto  obtained,  and  will  remain 
without  any  interfering  opposition.      Therefore  we  hasten  to  subject  and  to 
unite  to  your  holiness  all  the  priests  of  the  whole  East. 

"As  to  the  matters  which  are  at  present  agitated,  although  clear  and 
undoubted,  and,  according  to  the  doctrine  of  the  Apostolic  See,  held  as- 
suredly resolved  and  decided  upon  by  all  the  priests,  we  have  yet  deemed 
it  necessary  to  lay  them  before  your  holiness.  Nor  do  we  suffer  any 
thing  which  belongs  to  the  state  of  the  Church,  however  manifest  and 
undoubted,  that  is  agitated,  to  pass  without  the  knowledge  of  your  holi- 
ness, who  are  the  head  of  all  the  holy  churches.  For  in  all  things,  as  had 
been  said  or  resolved,  we  are  prompt  to  increase  the  honor  and  authority 
of  your  See."  —  Bower's  History  of  the  Popes,  vol.  ii,  pp.  335,  336. 

The  same  supremacy  is  ascribed  to  the  Bishop  of  Rome  by  Justinian 
in  his  celebrated  code  of  Roman  laws,  published  about  the 
same  time.    In  the  131st  Novella,  the  Emperor  says:  "  We 


therefore  -decree  that  the  Most  Holy  Pope  of  Rome  is  the  first 
of  all  the  priesthood,  and  that  the  most  blessed  Archbishop  of  Constanti- 
nople, the  new  Rome,  shall  be  second  in  rank  after  the  Holy  Apostolic 
Chair  of  the  elder  Rome." 

*  See  Gibbon,  vol.  v,  pp.  127-158.        flbid,  vol.  v,  pp.  178-210. 


78  REASON  AND  REVELATION. 

length  Pope  Stephen  called  on  Pcpin,  king  of  France,  who 
came  in  person,  subdued  the  Lombards,  and,  in  A.  D.  755, 
conferred  on  the  Pope  the  Exarchate  of  Ravenna  and  Pent- 
apolis.  Thus  fell  the  third  of  the  ten  horns.* 

V.  The  cunning,  sagacity,  and  far-reaching  policy  of  the 
,  ity         Catholics   and   especially  of  the  Order  of  the 

ai..i  forwtfhtt      Jesuits,  are  proverbial. 

VI.  The  following  quotation  from  IlMiop  Newton's  "  Dis- 

sertations on  the  Prophecies"  will  sufficiently 
;,.     illustrate  this  characteristic  of  Popery  :  "At  all 

times  he  (the  Pope)  exercises  Divine  authority 
in  the  Church,  showing  him.-elf  that  he  is  God ;  allccting 
Divine  titles  and  attributes,  such  as  holiness  and  infallibil- 
ity :  :i--umiug  l>ivine  powers  and  preroj:-! i\ •<•-,  in  condemn- 
ing and  absolving  men,  in  retaining  and  forgiving  sins,  in 
asserting  his  decrees  to  be  of  the  same  or  'ireater  authority 
than  the  Word  of  God,  and  commanding  them  to  be  re- 
ceived under  tin-  penalty  of  the  >ame  or  greater  condemna- 
I/ike  another  Salmonens,  he  is  proud  to  imitate  the 
and  thunder  of  the  Almighty,  and  is  styled  and 
pleased  to  be  styled,  'Our  Lord  (lod  the  Pope;  another 
(lod  upon  earth;  King  of  kin-_rs  and  Lord  of  lords/  The 
same  is  the  dominion  of  God  and  the  Pope.  To  believe 
that  our  Lord  God  the  Pope  mi^ht  not  decree  as  he  de- 
creed,is  heresy.  The  power  of  the  Pope  is  greater  than  all 
created  power,  and  extends  itself  to  tilings  celestial,  tenv— 
trial,  and  infernal.  The  Pope  doeth  whatsoever  he  listeth, 
even  things  unlawful,  and  is  more  than  God.  Such  blas- 
phemies are  not  only  allowed,  but  are  even  approved,  en- 
couraged, and  rewarded,  in  writers  of  the  Church  of  Rome, 
and  they  are  not  only  the  extravagances  of  private  writers, 
but  are  the  language  even  of  public  decretals  and  acts  of 
councils."f 

*  See  Gibbon,  vol.  v,  pp.  213-219.          |  Disser.  xxii:  pp.  404-5. 


DIVINE  ORIGIN  OF  THE  BIBLE.  79 

VII.  It  was  not  enough   for  this   little  horn  to  uproot 
three  of  its  ten  predecessors;  it  also  claimed  ju-    HIS  arrogant 

.     T    ,.  ,1  •     •  11  bearing  toward 

risdiction  over  the  remaining  seven,  as  well  as    killgsand 
over  all  other  kings  and  potentates.      On  the    Princes-( 
necks  of  some  the  Pope  placed  his  foot,  in  token  of  his  ab- 
solute sovereignty.     Others  were  required,  after  the  manner 
of  slaves,  to  hold  his  stirrup,  while  he  mounted  on  horse- 
back ;  and  others  again  were,  through  his  influence,  reduced 
to  such  a  degree  of  degradation,  that  they  were  glad  of  the 
opportunity  to  kiss  his  toe,  in  token  of  their  absolute  sub- 
jection to  his  holiness.*      Such  facts  very  clearly  indicate 
that  "  his  looks  were  more  stout  than  his  fellows" 

VIII.  The  power  to  change  times  and  laws,  even  the 
laws  of  the  Most  High,  has  always  been  claimed    Hi8  ci.limed. 
as  one  of  the  prerogatives  of  the  Pope  of  Rome.    a.utho1  \ty  to 

change  times 

This  is  made  sufficiently  clear  by  the  previous    and  laws. 
citation  from  Bishop  Newton. 

IX.  It  is  well  to  observe  here  that  the  term  of  twelve  hun- 
dred and  sixty  years  does  not  refer,  as  some  have    . 

a   V  .  Period  of  his 

alleged)  to  the  entire  period  of  the  Little  Horn's  dominion  over 
existence,  but  only  to  the  period  of  his  dominion 
over  the  saints.  That  this  commenced  as  early  as  A.  D.  533, 
is,  I  think,  evident  from  what  is  given  under  the  fourth 
characteristic.  That  many  'of  the  Vandals  were  ignorant, 
superstitious,  and  hypocritical  formalists,  is  of  course  con- 
ceded; but  that  some  of  them  were  also  sincere  followers 
of  our  Lord  Jesus  Christ  admits,  I  think,  of  no  doubt. 
And  be  it  remembered,  that  the  war  which  resulted  in  their 
complete  subjugation  was  really  a  religious  war,  undertaken 
and  prosecuted  for  the  sake  of  the  Catholic  party.  This  is 
evident  from  many  passages  in  Gibbon,  as  well  as  from 
what  has  been  said  and  written  by  many  other  historians. 

*  See  Ranke's  "History  of  the  Popes,"  and  Bowling's  "  History  of  Ro- 
manism." 


80  REASON  AND  REVELATION. 

Take,  for  instance,  the  following  brief  extract  from  the  "  De- 
cline and  Fall  of  the  Roman  Empire."  After  a  free  confer- 
ence with  his  Council  of  State,  in  reference  to  undertaking 
the  war,  the  emperor  hesitated;  and  Gibbon  adds,  "The 
design  of  the  war  wotdd  perhaps  have  been  relinquished,  if 
Justinian's  courage  had  not  been  revived  by  a  voice  which 
silenced  the  doubts  of  profane  reason.  'I  have  seen  a 
vision/  cried  an  artful  or  fanatic  bishop  of  the  East.  'It  is 
the  will  of  Heaven,  O  Emperor,  that  you  should  not  abandon 
your  ha/  1/  enterprise  for  the  deliverance  of  the  Afrinui  Church. 
The  God  of  battles  will  march  before  your  standard,  and  dis- 
perse your  enemies,  who  are  the  enemies  of  his  Son.M; 

This  appeal  to  the  emperor  was  decisive.  There  was  no 
longer  room  either  for  doubt  or  for  Invitation.  The  war  was 
resolved  on  for  the  sake  of  the  Catholic  Church.  During  that 
and  the  following  year  much  blood  was  shed  in  the  name  of 
Religion  ;  and  the  persecution  was  continued,  without  much 
interruption,  for  a  period  of  one  thousand  two  hundred  and 
sixty  years,  during  which  the  Church  fled  into  the  wilder- 
ness. The  two  witnesses  prophesied  in  sackcloth,  and  many 
of  the  saints  suffered  martyrdom  for  the  Word  of  God  and 
the  testimony  of  Jesus  Christ.  But  in  A.  D.  1793,  just  one 
thousand  two  hundred  ami  sixty  years  from  the  commence- 
ment of  the  African  war,  the  breaking  out  of  the  French 
revolution  put  a  stop  to  all  religious  persecution  throughout 
Europe. 

X.  But  this  was  not  all  that  followed.  It  was  not  a  mere 
suspension  of  Papal  power  and  Papal  tyranny. 


ni-iits,.»the       Then  the  Ancient  of  Days  sat  in  judgment   on 
this  monster  of  iniquity.     His  power  was  broken, 
his  dominion  was  then  taken  away,  and  the  kingdom  was  soon 
given  to  the  saints  of  the  Most  High. 

On  the  21st  of  September,  1792,  the  French  National 

*  Gibbon,  vol.  v,  chap,  xli,  p.  131,  Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  81 

Convention  abolished  royalty  and  proclaimed  the  French  na- 
tion a  free  republic.  On  the  19th  of  Novem-  Acts  of  the 
ber  following,  they  passed  the  "  Decree  of  Fra-  1™^m. 
ternity"  promising  aid  to  all  people  who  were  bly> 
willing  to  contend  for  the  principles  and  enjoyment  of  lib- 
erty. These  measures  were  preparatory  to  the  solemn  and 
extreme  issues  of  the  next  year,  during  which  king  Louis, 
"  The  Eldest  Son  of  the  Church,"  was  beheaded,  vast  num- 
bers of  the  royalists  put  to  death,  the  republican  era  pro- 
claimed, and  all  ecclesiastical  connection  with  Home  publicly 
renounced.  The  events  of  the  two  following  years  were  of 
the  same  type.  While  they  were  characterized  by  the  most 
wild,  reckless,  and  lawless  spirit  of  unbridled  democracy, 
they  were,  at  the  same  time,  a  terror  to  Popery  as  well  as  to 
every  other  surviving  horn  of  the  fourth  beast.  Thus  it  is 
that  God  makes  even  the  wrath  and  wickedness  of  man  praise 
him. 

But  it  was  reserved  especially  for  Napoleon  to  humble  the 
pride  of  Rome,  and  to  completely  sever  the  ec-  Napoleon's  8«c- 
clesiastical  and  political  ties  that  bound  all  cessinltaly- 
Western  Europe  to  the  throne  of  the  Papacy.  This  was 
his  mission,  and  while  he  confined  himself  within  its  proper 
limits,  no  hero  was  ever  more  successful.  On  the  third  of 
February,  1796,  when  only  twenty-six  years  of  age,  he  was 
appointed  commander-in-chief  of  the  army  in  Italy.  The 
battle  of  Lodi  is  a  monument  of  his  military  greatness.  All 
Northern  Italy  then  felt  and  acknowledged  his  power.  The 
Pope  was  forced  to  purchase  the  forbearance  of  the  repub- 
licans by  ceding  to  them  Bologna  and  several  other  towns, 
paying  a  heavy  ransom,  and  sending  three  hundred  precious 
manuscripts  and  pictures  to  enrich  the  National  Museum  of 
Paris.  Other  important  events  followed  in  quick  succession, 
and,  on  the  15th  of  February,  1798,  General  Berthier,  the 
commander  of  the  French  forces,  entered  the  gates  of  the 
6 


82  REASON  AND  REVELATION. 

Eternal  City.  The  conquest  was  easy  and  rapid.  He  soon 
abolished  the  Papal  Government,  proclaimed  Rome  a  rqmb- 
lic,  dragged  Pope  Pius  VI  from  the  altar  of  the  Vatican, 
sent  him  first  into  Tuscany,  and  thence  to  Valence,  in  France, 
?r//ov,  djti'r  an  illness  of  ten  days,  he  f.rjiircd  in  captivity. 

XI.  This  was  an  end  of  the  administration  of  Pius  VI, 

r,,  ,„.,..  but  not  of  Popery.     The  prophet  foresaw  that 

r^on*       after  the  terminus  of  the  one  thousand  two  hun- 

dred and  sixty  y<  ars  of  Papal  supremacy  this 

once  persecuting  power  would  itself  pass  through  a  period 

of  consumption,  until  it  would  be  finally  destroyed.     And 

thin  is  now  being  fulfilled  before  our  eyes  in  all  parts  of  Chris- 


The  French  had  freed  themselves  from  the  evils  of  mon- 
archy, but  not  from  their  own  religious  blindness  and  fanati- 
cism. They  never  understood  the  spirit  and  genius  of  pure 
Christianity;  and  hence  when  their  own  experience  had  con- 
vinced them  that  even  superstition  is  better  than  atheism, 
they  were  not  prepared  for  anv  tiling  better  than  a  modified 
species  of  Roman  Catholicism;  and  this  was,  therefore,  re- 
established as  the  religion  of  the  republic.  This  was  cer- 
tainly making  some  concession  to  the  Roman  Catholic  Hie- 
rarchy. But  all  the  powers  of  earth  can.  never  restore  what 
it  lost  by  the  French  revolution  and  the  victories  of  Na- 
poleon. True,  indeed,  its  numbers  are  still  very  great,  and, 
it  may  be,  that  they  are  even  increasing  ;  but,  nevertheless, 
its  spirit  is  broken,  its  dominion  over  the  saints  has  ceased,  its 
power  to  persecute  has  been  taken  away,  and  for  several  years 
the  intervention  of  foreign  bayonets  has  been  necessary  to  pre- 
serve its  head  from  ruin. 

In  the  mean  time  the  kingdom  has  been  given  to  the  saints 

The  kingdom      °^  ^e  Most  High.    From  the  day  that  the  Papal 

given  to  the        scepter  was  broken  by  Napoleon,  the  cause  ot 

primitive  Christianity  has  been  onward  and  up* 


DIVINE  ORIGIN  OF  THE  BIBLE.  83 

ward.  Then  commenced  the  work  of  modern  missions. 
Then  was  conceived  the  benevolent  design  of  supplying  the 
destitute  and  dying  millions  of  our  race  with  the  Word  of 
Life.  And  never  before,  since  the  days  of  the  Apostles,  was 
so  much  done  for  the  conversion  of  the  world  and  the  res- 
toration of  primitive  Christianity  as  has  been  accomplished 
within  the  last  sixty  years.  The  Bible  has,  during  this 
short  period,  been  translated  into  all  the  principal  languages 
and  dialects  of  the  earth,  the  number  of  its  copies  has  been 
multiplied  more  than  tenfold,  and  all  things  seem  to  indi- 
cate the  speedy  triumphs  of  the  Gospel  throughout  the  whole 
world. 

From  all  these  premises,  then,  we  conclude,      ConclU8ion 

1.  That  Daniel  was  a  true  prophet,  and  spoke 
as  he  was  moved  by  the  Holy  Spirit. 

2.  That  the  days  of  Zion's  mourning  are  past ;  that  her 
warfare  is  almost  accomplished ;  that  the  two  witnesses  will 
no  more  prophesy  in  sackcloth ;  and  that  the  bottomless  pit 
will  hereafter  be  opened  only  to  receive  the  enemies  of  the 
Church. 


SECTION  III. —  THE  MAHOMETAN  DOMINION;  OR,  THE 
LITTLE  HORN  OF  THE  GOAT. — Daniel  mil. 

The  scope  of  Daniel's  second  vision  is  very  similar  to  that 
of  his  first.      It  is  evidently  to  illustrate  the    gcoeofr>an 
origin,  exploits,  and  destiny  of  a  Little  Horn,    iei's  second 
But  whether  the  Little  Horns  of  the  two  vis- 
ions are  identical,  the  sequel  will  show. 

The  scene  is  laid  on  the  banks  of  .the  river 

TTI    •         ITTI  «i        i  T-\  I*8  locality. 

Ulai.     While  there  Daniel  saw  a  Ram  pushing 
westward,  and  northward,  and  southward.     This    characteristics 
Earn,  according  to  Gabriel,  was  a  symbolical  rep- 
resentation  of  the  Medo-Persian  empire,  and  to    Kam- 


84  REASON  AND  REVELATION. 

it  all  the  marks  and  characteristics  of  the  Ram  evidently 
refer. 

While  Daniel  was  admiring  the  Ram  for  his  great  strength 
characteristics  an(l  prowess,  a  He-Goat  came  rapidly  and  sweep- 
or  the  He-Goat.  |ngly  from  the  west,  and  completely  vanquished 
the  Ram.  But  when  the  Goat  became  very  powerful,  his 
great  horn  was  broken,  and  in  its  stead  came  up  four  other 
notable  horns  toward  the  four  winds  of  heaven. 

This  Goat,  according  to  the  same  authority,  was  a  symbol 
Th.-ir  Bymboii-  of  the  Greek  or  Macedonian  empire.  The  great 
cai  meaning.  horn  Denoted  Alexander  the  Great,  and  the  four 
notable  horns  that  succeeded  it,  represented  Greece,  Thrace, 
Syria,  and  Egypt :  the  four  principal  divisions  of  the  Greek 
empire. 

Out  of  one  of  these  came  up  afterward  the  Little  Horn, 

criteria  «i..i        which  is  evidently  the  principal  subject  of  the 

of  this  Lutfe"     vision.     From  the  vision  of  the  prophet,  and 

Gabriel's  interpretation,  we  learn  the  following 

particulars  concerning  it: 

I.  That  this  Little  Horn  would  have  its  origin  in  one  of 
the  four  divisions  of  Alexander's  empire. 

II.  That  the  time  of  its  rise  would  be  when  the  dominion 
of  the  four  kingdoms  of  the  goat  had  passed  away,  and  the 
transgressors  had  come  to  the  full. 

III.  That  its  character  would  be  exceedingly  unique  and 
paradoxical.     For  instance, 

1.  That  it  would  be  a  little  horn,  but  that  it  would  also 
be  a  king  of  fierce  countenance. 

2.  That  it  would  be  skillful  in  understanding  dark  sen- 
tences. 

3.  That  one  of  its  characteristic  crimes  would  be  the 
transgression  of  desolation. 

IV.  That  it  would  wage  war,  and  exercise  its  hostility, 
1.  Upon  the  South,  the  East,  and  the  Pleasant  Land. 


DIVINE  ORIGIN  OF  THE  BIBLE.  85 

2.  Against  the  host  of  heaven  ;  or,  as  Gabriel  explains  it, 
against  the  mighty  and  holy  people. 

3.  Against  the  Prince  of  the  Host. 

4.  Against  the  Daily. 

V.  From  the  same  sources  we  also  learn  by  what  means 
it  would  succeed  in  its  ambitious  and  unholy  purposes. 
These  are, 

1.  Not  by  its  own,  but  by  borrowed  power. 

2.  By  a  crafty  and  cunning  policy. 

3.  By  offers  of  peace. 

YI.  Finally,  we  have  an  account  of  the  manner  and  time 
of  its,  end.  It  is  to  be  broken  without  hands,  and  within  a 
period  of  twenty-three  hundred  prophetic  days. 

There  is  a  very  striking  analogy  between  some  of  these 
characteristics  and  those  of  the  Little  Horn  de-    Analogy  be- 
scribed  in  the   seventh  chapter  of  Daniel;  and 


hence  some  have   inferred  that  the  horns  are    the  7th  and  8th 

chapters  of 

themselves  identical.   But  this  opinion  is  evi-    Daniel. 
dently  erroneous.      In  some  respects  these  two    Points  of  dif. 
horns   differ  very  essentially,  as,  for  instance,    ference- 
with   respect  to  the  place  of  their  origin  and  the  sphere  of 
their  influence.     It  has  been  demonstrated,  I  hope  to  the 
satisfaction  of  all  my  readers,  that  the  Little  Horn  of  the 
seventh  chapter  is  a  symbol  of  the  Roman  Catholic  Hie- 
rarchy.    But  this  power  did  not  grow  up  in  any  one  of  the 
four  divisions  of  Alexander's  empire  ;  nor  did  it  ever  exer- 
cise very  much  influence  over  them.      The  seat  of  its  do- 
minion has   always   been  in  Western   Europe,  a  territory 
over  which  Alexander's  empire  never  extended.    Hence  not 
And    hence   it   follows   that  these   two   Little    ideQtical- 
Horns  are  essentially  different.     The  one  has  long  been  the 
curse  of  Western  Europe,  and  the  other  of  Western  Asia. 
The  former  represents  Popery,  and  the   latter    what  these  two 
represents    Mahometanism.      To    this    power, 


86  REASON  AND  REVELATION. 

and  to  this  alone,  belong  all  the  characteristics  of  the  Little 
identification  Horn  described  in  the  eighth  chapter.  Let  us 
of  th«  latter,  notice  them,  all  very  briefly  in  order. 

I.  The  first  characteristic  mark  which  serves  to  identify 

this  Little  Horn  is   its   locality  or  birth-place. 

Its  locality.  .  *  AU      /•  V     '    ' 

It  was  to  grow  up  in  one  of  the  four  divisions 
of  Alexander's  empire ;  that  is,  in  Macedonia,  Thrace,  Syria, 
or  Egypt.  To  some  there  may  be  an  apparent  difficulty  in 
applying  this  part  of  the  prophecy  to  Mahometan  power. 
J>iit  the  diilicultyis  only  apparent.  It  is  true  that  Mahom- 
:i-m  had  its  origin  in  Arabia,  and  it  is  also  true  that 
Arabia  W8I  never  perfectly  Hibji^ated  by  any  one  of  Alex- 
ander's successors.  But,  neverthele—,  it  was  for  a  long  time 
nominally  subject  to  the  kings  of  Ki:ypt,  just  as  1'hilistia 
and  Phoanecia  were  always  rc.-koned  among  the  possessions 
Division,  of  °f  ^e  twelye  tribes.  "After  the  battle  of  Ip- 
Aiexander't  sus,"  says  Rolliii,  "  the  four  confederate  princes 

divided  the  dominions  of  Antigonus  among 
themselves,  and  added  them  to  those  already  possessed.  The 
<-n)jiire  of  Alexander  was  then  divided  into  four  kingdoms,  of 
which  Ptolemy  had  Egypt,  Lybia,  Arabia,  Coele-Syria,  and 
Palestine;  Cassander  had  Macedonia  and  Greece;  Lysima- 
chus  had  Thrace,  Bithynia,  and  some  other  provinces  beyond 
the  Hellespont,  with  the  Bosphorus;  and  Sekucus  had  all  the 
rest  of  Asia  to  the  other  side  of  the  Euphrates,  and  as  far  as 
the  river  Indus.*  It  appears,  therefore,  that  the  birth-place 
of  this  Little  Horn  exactly  corresponds  with  the  birth- 
place of  Mahometan  ism. 

II.  The  chronology  of  this  Little  Horn  serves  also  to 
Time  of  its         identify  it  with  the  ecclesiastical  system  of  Ma- 
homet.     Two  circumstances  serve  to  fix    the 

time  of  its  birth.      Gabriel  says  that  it  would  stand  up 

in  the  end  of  the  kingdoms  of  Greece,  Thrace,  Syria,  and 

*Rollin's  Anc.  Hist.,  book  xvi,  chap.  2,  sec.  1. 


DIVINE  ORIGIN  OF  THE  BIBLE.  87 

Egypt;  or,  more  exactly,  after  the  time  of  these  four  king- 
doms, when  the  transgressors  were  come  to  the  full.*  These 
transgressors  were  evidently  the  nominal  Christians  of  West- 
ern Asia,  and  particularly  of  Arabia,  who  had  very  generally 
departed  from  the  faith  before  the  rise  of  Mahometanism. 
The  following  very  brief  extract  from  Taylor's  "  Manual  of 
History"  is  sufficient  to  illustrate  this  point  :  "  Unfortunate- 
ly" says  the  historian,  on  page  356,  "  Christianity,  when  in- 
troduced into  the  Peninsula,  had  been  deeply  sullied  Reli  iona  char. 
by  man's  devices.  The  different  tribes  were  im-  acterof  the 
bued  with  a  fierce  sectarian  spirit,  and  hated  each 
other  more  bitterly  than  Jews  or  Pagans.  The  vivid  imagina- 
tions of  the  Arabs  led  them  to  investigate  questions  beyond  the 
powers  of  man's  understanding,  and  the  consequence  was  so 
abundant  a  supply  of  new  doctrines,  that  one  of  the  early 
fathers  described  Arabia  as  the  land  most  fruitful  in  heresies."^ 
This  might  be  further  illustrated  and  confirmed  by  the  tes- 
timony of  St.  John.J  Had  not  the  star  first  uiustration 
fallen  from  heaven,  the  bottomless  pit  would  not  from  thoAP°c- 

'  alypse  of  St. 

have  been  opened,  and,  consequently,  the  smoke  John. 
and  the  darkness  and  the  locusts  would  never  have  covered 
the  provinces  of  Western  Asia.  But  the  Asiatic  churches 
had  then  very  generally  filled  the  cup  of  their  iniquity  ;  and 
hence  God  permitted  these  very  heavy  and  severe  judgments 
to  come  on  them.  Darkness  has  since  covered  that  once  fa- 
vored portion  of  the  earth,  and  gross  darkness  has  brooded 
over  those  towns  and  cities  that  were  first  illuminated  by  the 
Sun  of  Righteousness. 

III.  The  character  of  this  Eastern  Power  is  also  very  dis- 


*  IVinx  is  from,  ^nx,  to  remain  behind  or  to  be  after.  And  hence  it 
primarily  denotes  that  which  is  after  or  posterior,  as  Psa.  cix  :  13  ;  and 
Amos  iv  :  2. 

t  See  also  Sale's  Koran,  Prelim.  Discourse,  Sec.  II. 

JRevelationix:  1-11. 


88  REASON  AND  REVELATION. 

tinctly  marked.     It  seems  that  it  was  to  be  a  little  horn,  a 
king  of  fierce  countenance,  and  interpreter  of  dark 
sentences,  and  a  mighty  desolator  of  the  earth.    All 
these  points  have  been  very  clearly  and  strikingly  fulfilled 
in  the  politico-ecclesiastical  system  of  Mahomet.     In  its  ori- 
gin, Mahometanism  very  much  resembled  the  Little  Horn 
of  the  Western  monster.     For  several  years  its 

Kvidcnce  of  its  * 

intrinsic  fee-  progress  had  been  very  slow.  It  was  not  until 
the  civil  power  was  associated  with  the  ecclesias- 
tical that  it  gained  much  influence  either  at  home  or  abroad. 
But  though  in  its  origin  and  ecclesiastical  capacity  it  was 
fierere  and  re-  a  little  horn,  it  nevertheless  soon  became  a  king 
Ictw  o"f  Ma""  °f  fierce  countenance.  Every  man's  religion 
bometaniBm.  ^as  an  effect  on  njs  intellectual,  moral,  and  even 
physical  constitution.  Christianity,  whose  very  essence  is 
love,  renders  its  subjects  mild,  amiable,  gentle,  and  forgiv- 
ing in  their  disposition.  It  chants  the  raven  to  the  dove, 
the  lion  to  the  lamb.  But  Mahometanism  breathes  out 
vengeance  and  slaughter  auain-t  and  upon  all  who  oppose  the 
Koran.  Death,  tribute,  <>r  I>lamism  were  the  terms  which 
the  caliphs  offered  to  their  most  favored  opponents.  What 
a  contrast  between  the  ambassadors  of  the  Cross  and  the 
vicars  of  the  False  Prophet! 

Skill  in  the  interpretation  of  dark  sentences  is  another 
characteristic  of  this  politico-ecclesiastical  despot- 
edge  and  love      ism.     And  it  is  well  known  that  the  Arabians 
have  always  been  distinguished  for  the  love  of 
parables,  riddles,  and  enigmas.     The  Koran  itself  abounds 
in  all  the  dark  parabolical  forms  of  the  Eastern  style;  and 
besides,  Gabriel  may  also  have  had  reference  to  their  supe- 
rior knowledge  of  the  arts,  sciences,  and  literature  during 
the  middle  ages. 

But  though  these  polished  arts  have  generally  had  a  soft- 
ening and  refining  influence  on  mankind,  they  had  but  little 


DIVINE  ORIGIN  OF  THE  BIBLE.  89 

effect  on  these  locusts  of  the  desert,  whose  characteristic  crime 
was  "  the  transgression  of  desolation."  In  the  day  The  abomina_ 
of  their  power  they  were,  therefore,  "  the  abomi-  tion  of  desoia- 
nation  of  desolation."  This  seems  to  have  been 
a  common  name,  applicable  to  any  power  distinguished  for 
the  crime  of  desolating  large  portions  of  the  world.  Thus 
the  Chaldean  army  was  once  "the  abomination  of  desola- 
tion." To  it  succeeded  the  Medo-Persian.  Then  followed 
the  Grecian,  and  then  the  Roman.  The  last  is  evidently 
intended  in  Daniel  xi:  31,  and  to  it  our  Savior  refers  in 
Matthew  xxiv:  15.  But  the  Saracen  army  also  became  "the 
abomination  of  desolation,"  and  it  is  evidently  so  designated 
in  Daniel  xii :  11.  This  was  so  very  manifest,  even  to  So- 
phronius,  the  last  patriarch  of  Jerusalem,  that  when  the  Cal- 
iph Omar  entered  the  city,  to  take  possession  of  it  in  the 
name  of  the  False  Prophet,  "  Sophronius  bowed  before  his 
new  master,  and  secretly  muttered,  in  the  words  of  Daniel,  'The 
abomination  of  desolation  is  in  the  holy  place.' "  * 

IV.  The  objects  of  its  dislike  and  resentment  are  next 
enumerated  by  the  prophet :  " It  waxed  exceeding  owecta  of  its 
great  toward  the  South,  and  toward  the  East,  and  hatred- 
toward  the  Pleasant  Land.  And  it  waxed  great  even  to  the 
host  of  heaven,  and  it  cast  down  some  of  the  host  and  of  the 
stars  to  the  ground,  and  stamped  on  them.  Yea,  he  magnified 
himself  even  to  (or  against)  the  Prince  of  the  host.  And  by 
him  the  Daily  was  taken  away,  and  the  place  of  his  Sanctuary 
was  cast  down.  And  a  host  was  given  him  against  the  Daily 
by  reason  of  transgression,  and  it  cast  down  the  truth  to  the 
ground." 

Any  map  or  geographical  chart  of  the  Saracenic  empire 
is  a  sufficient  proof  and  illustration  of  the  cor-    Geography  of 
rectness  of  DaniePs  topography  in  this  connec-    th°  sar 
tion.     The  western   conquests   of  the   caliphs, 
*  Gibbon,  vol.  vi,  chap,  li,  p.  430,  Lond.  edit. 


90  REASON  AND  REVELATION. 

though  extending  even  to  the  Atlantic  Ocean,  were  never- 
theless comparatively  small,  and  were,  by  the  Mahometans 
themselves,  called  "The  sleeve  of  the  robe." 

The  host  of  heaven,  or,  as  the  phrase  is  interpreted  by  the 

Biai.omefs         an«H,  "  the  mighty  and  holy  people,"  and  the 

;ior\ to       Prince  of  the  host,  were  the  next  objects  of  its 

Christ,  to  his  J  ^ 

i.s.and  resentment.  By  the  former  we  are  evidently  to 
understand  the  Christians,  who,  at  that  time, 
were  the  only  holy  people  on  earth ;  and,  consequently,  by 
the  latter  is  UK  nt  the  Messiah  himself.  All  this  was  lit- 
erally fulfilled  in  the  conquests  and  exploits  of  Mahomet, 
who  greatly  magnified  himself  against  both  Christ  and  his 
disciples.  He  taught  that  Adam,  Noah,  Abraham,  Moses, 
Christ,  and  himself  were  all  true -prophets,  rising  in  just 
and  regular  gradation  above  each  other,  and  that  whoever 
halts  ..!•  rejects  any  one  of  them  must  be  numbered  among 
the  infidels.  But  by  placing  himself  above  them  all,  he  of 
course  stood  up  against  the  Prince  of  the  host;  and  by 
placing  the  Koran  above  the  Bible,  and  the  Crescent  above 
the  Cross,  he  cast  down  the  truth  to  the  ground,  and  prac- 
ticed and  prospnvd. 

"  By  it  also  the  Daily  was  taken  away,  and  the  place  of 
Meaning  of  tho  ^e  Sanctuary  was  east  down."  In  interpreting 
Daily  in  this  any  ancient  documents  it  is  very  necessary  to 
consider  the  historical  meaning  of  terms.  There 
was  a  time  when  the  word  temple  was  used  in  the  Sacred 
Canon  to  denote  the  building  erected  by  Solomon  for  the 
worship  of  Jehovah ;  but  this  word  has  since  been  trans- 
ferred from  the  type  to  the  antitype,  from  the  edifice  on 
Mount  Moriah  to  the  Christian  Church,  which,  since  the 
ever-memorable  day  of  Pentecost,  in  A.  D.  34,  has  been  a 
habitation  of  God  through  the  Spirit.  Thus  says  Paul,  1 
Corinthians  iii :  16-17 :  "  Know  ye  not  that  ye  are  the  tem- 
ple of  God,  and  that  the  Spirit  of  God  dwells  in  you?  If 


DIVINE  ORIGIN  OF  THE  BIBLE.  91 

any  one  destroy  the  temple  of  God,  God  will  destroy  him ; 
for  the  temple  of  God  is  holy,  which  temple  ye  are." 

And  just  so  there  was  a  time  when  the  Daily  signified  the 
daily  services  of  the  Tabernacle,  or  of  the  Temple  made 
with  hands.  But  this  term  has  also  been  transferred  from 
the  type  to  the  antitype.  It  has  no  longer  reference  to  the 
sacrifices  and  the  incense  that  were  daily  oifered  by  the 
priests  tinder  the  Law.  It  now  refers  to  the  daily  services 
of  the  Christian  temple,  the  Sanctuary  of  the  Living  God, 
which  is  the  pillar  and  the  support  of  the  truth.  And  it 
is  a  very  remarkable  fact,  that  while  the  Little  . 

By  whom  this 

Horn  of  the  fourth  beast  has  deluged  all  West-    was  taken 
ern  Europe  with  the  blood  of  the  saints,  it  has 
never  taken  away  the  daily  services  of  the  Sanctuary;  but 
the  Little  Horn  of  the  Goat  has  removed  both  the  altar  and 
the  incense  from  nearly  all  the  churches  of  the  East. 

V.  "  His  power"  says  Gabriel,  "  shall  be  mighty,  but  not 
by  his  own  power"    At  first  Mahomet  appeared    Its  means  of 
merely  as  a  prophet  or  teacher  of  religion.    But    success- 
his  system  was  in  itself  utterly  impotent.     It  very  soon  be- 
came manifest  that  if  the  world  were  ever  converted  to  Is- 
lamism,  it  must  be  done  by  extraneous  means,  and,  there- 
fore, the  sword  was  brought  in  as  an  auxiliary    Use0fthe 
to  the  Koran.     "  The  sword,"  said  Mahomet,    sword- 
"  is  the  key  to  heaven  and  hell.     A  drop  of  blood  shed  in 
the  cause  of  God,  or  a  night  spent  in  arms,  is  of  more  avail 
than  two  months  of  fasting  and  prayer.     Whosoever  falls  in 
battle,  his  sins  are  forgiven.      At  the  day  of  judgment  his 
wounds  shall  be  resplendent  as  vermilion,  and  odoriferous 
as  musk,  and  the  loss  of  his  limbs  shall  be  supplied  by  the 
wings  of  angels  and  cherubim."* 

But  the  sword  was  not  his  only  means  of  sue-    Crafty  and 
cess.      "Through   his  policy"  said   the   angel,    cuuningp°licy- 

*  Gibbon,  vol.  vi,  chap.  1,  page  334,  Lond.  edit,  of  eight  volumes. 


92  REASON  AND  REVELATION. 

"  he  shall  cause  craft  to  prosper  in  his  hand."  The  following 
brief  extract  from  the  "Decline  and  Fall  of  the  Roman  Em- 
pire," will  show  how  very  applicable  all  this  is  to  the  fol- 
Extract  from  lowers  of  Mahomet :  "  In  the  prosecution  of  the 
Gibbon.  >v.ir?  their  policy  was  not  less  effectual  than  their 

sword.  By  short  and  separate  truces  they  dissolved  the 
union  of  the  enemy;  accustomed  the  Syrians  to  compare 
tln-ir  friendship  with  their  enmity;  familiarized  the  idea  of 
their  language,  religion,  and  manners;  and  exhausted,  by 
clandestine  purchase,  the  magazines  and  arsenals  of  the  cities 
which  they  returned  to  besiege.  They  aggravated  the  ran- 
som of  the  more  wealthy  or  the  more  obstinate ;  and  Chalis 
alone  was  taxed  at  five  thousand  ounces  of  gold,  five  thou- 
sand ounces  of  silver,  two  thousand  robes  of  silk,  and  as 
many  figs  and  olives  as  would  load  five  thousand  asses. 
But  the  terms  of  truce  or  capitulation  were  faithfully  ob- 
served; and  the  lieutenant  of  the  caliph,  who  had  promised 
not  to  enter  the  walls  of  the  captive  Baalbec,  remained  tran- 
quil and  immovable  in  his  tent,  till  the  jarring  factions  so- 
licited the  interposition  of  a  foreign  master."  * 

Another  means  of  success  was  peace.     "By  peace  he  shall 
destroy  many."     The  terms  generally  proposed 

Offers  of  peace.  J    J 

to  the  vanquished  were  death,  tribute,  or  peace 
on  condition  that  they  would  embrace  the  Mahometan  faith. 
Thousands  embraced  this  last  condition  to  their  present  dis- 
grace and  their  eternal  ruin. 

How  very  different  from  all  this  is  the  religion  of  the 
contrast  be-       Prince  of  Peace,  which,  in  less  than  three  cen- 

tween  Mahom-  i         • .  ...  1111 

etanism  and  tunes,  by  its  own  intrinsic  power,  subdued  the 
Christianity.  Roman  empire,  and  took'  possession  of  the  pal- 
ace and  the  throne  of  the  Ca3sars. 

it«  end  ^^*  ^ut  notwitnstanding  the  temporary  tri- 

umphs of  this  Little  Horn,  its  doom  is  sealed, 
*  Gibbon,  vol.  vi,  chap,  li,  pp.  423-4. 


DIVINE  ORIGIN  OF  THE  BIBLE.  93 

its  destiny  is  determined.  " It  shall  be  broken,"  says  Gabriel, 
' '  without  hands  ;  "  that  is,  I  presume,  by  Divine  power.  The 
Lord  will  consume  it,  as  he  is  now  consuming  the  Little 
Horn  of  the  West,  by  the  spirit  of  his  mouth,  and  he  will 
destroy  them  both  by  the  brightness  that  will  anticipate  his 
coming. 

The  period  of  two  thousand  three  hundred  years,  or  pro- 
phetic days,  has  been  assigned  as  the  terminus  ad  quern  of  its 
existence.  The  Sanctuary  or  Church  will  then  be  cleansed 
from  every  stain  and  pollution  of  both  Eastern  and  "Western 
abominations.  But  as  this  still  relates  to  the  future,  it  does 
not  properly  fall  within  our  prescribed  limits. 

Enough,  however,  has  been  said  for  our  present  purpose. 
Here  is  a  chain  of  prophecy  extending  from  the 

i  r»  T-V       •    i    i       1 1  j  •  TI        Conclusion. 

days  of  Daniel  to  the  present  time,  every  link 
of  which  has  its  counterpart  in  the  well-authenticated  events 
of  profane  history.  And  hence  it  follows  that  we  must  either 
wholly  ignore  all  connection  between  cause  and  effect,  or 
otherwise  concede  that  these  are  the  revelations  of  that  Spirit 
that  searches  all  things,  yea  the  deep  things  of  Jehovah. 

NOTE. — The  reader  should  be  extremely  cautious  in  adopting  any  theory 
of  unfulfilled  prophecy.      It  was  never  God's  purpose  to     „ 
gratify  our  curiosity  in  this  respect   by  giving  us  any     caution  in  the 
thing    more  than  a  mere    outline  of  future  events,  and     study  of  unful- 
hence  there  is  great  danger  of  falling  into  error  in  our 
attempts  to  fill  up  the  details.     It  is  just  here  that  most  writers  on 
prophecy  forget  their  proper  office  as  interpreters  of  the  Word  of  Life, 
and  become  prophets  themselves. 

We  all,  however,  feel  that  there  is  a  great  pleasure  in  looking  into  the 
chapter  of  unfulfilled  prophecy,  as  to  a  light  that  shines  in  a  dark  place. 
And  there  is  certainly  no  harm  in  endeavoring  to  understand  it,  pro- 
vided, only,  that  we  do  not  become  dogmatists,  nor  wrest  the  Scriptures 
by  our  own  theories  and  speculations. 

With  this  caution  to  the  reader,  I  will  add  a  few  words     Terminus  a 
here  touching  the  probable  time  when  the  Sanctuary  will     QUO  of  the  2,300 
be  cleansed.    The  principal  difficulty  consists  in  fixing 
the  terminus  a  quo,  or  the  epoch  from  which  the  two  thousand  three 


94  REASON  AND  REVELATION. 


SECTION  IV.— THE  SEVENTY  WEEKS  OF  DANIEL.— 
Chapter  ix. 

This  chapter  consists  of  three  parts.     In  the  first  we  have 

Daniel's  db-        given  Daniel's  discovery  respecting  the  duration 

of  the  captivity.    By  referring  to  the  prophecies 

of  Jeremiah,  he  had  learned  that  it  would  continue  during 
a  period  of  seventy  years.*  This  period  had  now  almost 
expired.  Bixty-eighl  year-  had  elapsed  since  Daniel  and  his 
companions  had  l>een  carried  to  Babylon,  and  still  nothing 
in  tin-  event-  and  >i^ns  of  the  time*  seemed  to  favor  their 
delivcranee,  nor  even  to  indicate  that  the  day  of  their  eman- 
cipation was  near  at  hand. 

hundred  years  are  to  be  reckoned.  It  seems  most  probable,  however, 
that  this  period  is  to  be  reckone*!.  m>;  i'mm  the  rise  or  birth  of  the  Ram, 
as  some  writers  have  alleged,  (for  he  was  in  his  full  strength  and  vigor 
Daniel  first  saw  him,)  but /row  the  time  when  he  was  first  attacked  by 
iiniM  ad  the  He-yoat.  If  this  assumption  is  warranted  by  the  con- 
qu.  in  <>f  ih.  text,  it  fixes  the  beginning  of  this  period  to  the  spring 

eamo  pen...i.          of  the  yeftr  334  fi  c    and  congequeutly  it  will  terminate 

in  the  spring  or  about  the  middle  of  A.  D.  l'.">7. 

And  this  conclusion  seems  to  be  sustained  by  the  chronology  of  the 
Confirmation  twelfth  chapter.  The  reader  will  observe  that  in  that 
of  this  from  tho  chapter  the  future  history  of  the  Israelites  is  summed  up 
12th  chapt.-r.  in  three  lea(ling  events.  These  are,  first,  their  restora- 
tion to  Palestine;  second,  their  general  conversion  to  Christ;  and,  third, 
the  conversion  of  the  world  through  their  agency  and  instrumentality. 

Now  each  of  these  events  seems  to  be  marked  and  defined 

Three  leading 

ov.-nts  and  pe-       *>y  tne  terminus  of  a  distinct  period,  the  first  consisting 

riodsofthis          Of   i960   years,   the   second  of  1290,   and  the    third   of 

1335. 
If  this  be  so,  then  we  have  only  to  inquire,  when  did  these  periods 

commence  ?  And  this  seems  to  be  settled,  as  a  question  of  fact,  by  the 
angel  himself.  He  says,  at  least  in  reference  to  the  sec- 
ond  of  these  Periods>  tliat  its  terminus  a  quo  is  to  be  reck- 
on^d  from  the  taking  away  of  the  Daily.  And  that  this 

*  Jeremiah  xxv :  8-11,  and  xxix:  10. 


DIVINE  ORIGIN  OF  THE  BIBLE.  95 

This  seems  to  have  greatly  distressed  him.  Probably  he 
thought  that,  on  account  of  the  great  wickedness  His  own  prob. 
of  the  nation,  God  was  about  to  protract  the  »we  reflection.. 
period  of  their  sufferings,  and  he  therefore  betook  himself 
to  prayer,  with  fasting,  and  sackcloth,  and  ashes. 

In  the  second  part  we  have  given  the  prayer  Daniel's  prayer. 
of  Daniel.  It  consists, 

1.  Of  an  acknowledgement  of  God's  fidelity.     V.  4. 

2.  Of  an  humble  confession  of  Israel's  sins.     Y.  5-15. 

3.  Of  supplications  for  Jerusalem.     V.  16-19. 

The   third   part   contains   God's   answer    to    God'S  answer 
this  prayer.     It  was  communicated  to  Daniel    to  this  Prayer- 
through  Gabriel,  and   it   embraces  the  following  particu- 
lars. 

I.     That  a  period  of  seventy  weeks  had  been  determined 

Daily  of  the  twelfth  chapter  is  the  same  as  that  of  the  eighth,  just  con- 
sidered, is  evident,  because  this  word,  in  its  restricted  meaning,  has 
never  had  but  two  senses  in  the  Holy  Scriptures :  the  typical  and  the 
antitypical.  The  Romans  took  away  the  Daily  in  the  typical  sense  when 
they  destroyed  Jerusalem,  in  A.  D.  70,  (see  Daniel  xi:  31,)  and  the 
Saracens  took  it  away  in  its  antitypical  sense  when  they  subjugated  Pal- 
estine, the  conquest  of  which  was  commenced  in  A.  D.  632. 

Now  that  it  can  not  relate  to  the  former  of  these  events  is  evident,  be- 
cause if  to  A.  D.  70  we  add  the  three  numbers  given  in  the  twelfth  chap- 
ter, we  are  brought  down  to  A.  D.  1330,  1360,  and  1405.  But  nothing 
in  the  history  of  these  years  corresponds  with  the  leading  events  of  the 
prophecy,  which  seem  to  mark  out  prominently  three  important  epochs, 
and  hence  we  conclude  that  the  Daily  in  the  twelfth  chapter  refers  not 
to  the  type,  but  to  the  antitype. 

If,  then,  to  A.  D.  632  we  add  1260,  1290,  and  1335,  we  have,  as  the  re- 
sult, A.  D.  1892,  A.  D.  1922,  and  A.  D.  1967.     The  first  of 
these,  most  probably,  designates  the  time  when  the  Israel-       uem'onLch 
ites  will  return  to  the  Holy  Land ;  the  second,  the  time 
when  they  will  be  generally  converted  to  Christ;  and  the  third,  the  time 
when,  through  their  instrumentality,  the  Sanctuary  will 
be  cleansed,  and  the  kingdoms  of  this  world  will  become 
the  kingdoms  of  our  Lord  and  of  his  Anointed. 


96  REASON  AND  REVELATION. 

Period  as-          on  Israel,  during  which  they  would  continue  to 
enjoy  their  then  covenanted  relation  to  God  for 

rael  a  distinct  «*    » 

and  covenanted    the  accomplishment  of  the  following;  ends  and 

nationality. 

purposes  : 

1.   To  restrain  the  transgression,  or,  more  particularly,  to 
Ends  and  ob-       prevent  the  universal  spread  of  idolatry.     (See 

jecfofthis. 


2.  To  seal  or  shut  up  sins.     This  and  the  first  clause  con- 
stitute a  parallelism.     The  object  expressed  in  the  first  clause 
i>  .-pecific;  tliat  in  the  second  is  more  generic. 

3.  To  cover  iniquiti/;  that  is,  to  cover  it  with  the  typical 
blood  of  the  Old  Covenant  until  He  would  come  whose 

!  cleanses  from  all  sin. 

4.  To  bring  in  or  introduce  everlasting  righteousness  ;  that 
is,  God's  everlasting  scheme  of  justification. 

5.  To  seal  or  to  confirm  and  ratify  vision  and  prophecy. 
At  the  close  of  these  seventy  weeks  God  was  about  to  fix,  as 
it  were,  the  seal  of  heaven  on  all  the  predictions  of  the  Old 
Testament,  by  the  introduction  of  the  Gospel  and  the  fulfill- 
ment of  his  many  promises  t<»  the  fathers;  but,  in  the  mean 
time,  the  agency  of  the  Jews,  in  their  covenanted  relations  to 
God  as  his  peculiar  people,  was  necessary  to  the  accomplish- 
ment of  this  end. 

6.  To  anoint  the  Most  Holy.     This  title  may  refer  to  any 
person  or  thing  that  is  peculiarly  sacred,  or  that  has  been 
especially  consecrated  to  God.     Here  it  evidently  refers  to 
Christ  himself,  who,  about  the  close  of  this  period,  was  an- 
ointed with  the  Holy  Spirit  and  with  power.* 

It  is  evident,  from  the  context,  that  a  considerable  length 

Period  denoted    °^  ^me  wou^  be  necessary  for  the  accomplish- 

by  the  aeventy    ment  of  all  these  ends  and  purposes  —  much  more, 

certainly,  than  that  which  is  included  within  a 

period  of  seventy  literal  weeks  —  and  hence  it  is  evidently 

*  Acts  x:  38. 


DIVINE  ORIGIN  OF  THE  BIBLE.  97 

implied  that  a  day  is  here  put  for  a  year,  as  in  Ezekiel;* 
and  that  this  is,  therefore,  a  period  of  four  hundred  and 
ninety  years. 

II.  The  second  point  embraced  in  this  response  to  the 
prayer  of  Daniel  is  the  division  of  this  period    Three  divisions 
into  three  subordinate  periods  of  seven  weeks,  six-    of  this  perio(L 
ty-two  weeks,  and  one  week,  or,  rather,  half  a  week;  or,  ac- 
cording to  the  year-day  rule  of  interpretation,  into  periods 
of  forty-nine  years,  four  hundred  and  thirty-four  years,  and 
three  and  a  half  years.     The  terminus  of  each  of  these  is 
pretty  clearly  marked  by  an  important  event  in    HOW  each  di- 
Jewish  history.     The  first   is  designated  as  a 

period  of  very  great  trouble,  during  which  Jeru- 

salem  was  to  be  restored ;  the  close  of  the  second  is  marked 

by  the  advent  of  the  Messiah,  and  that  of  the  third  by  his 

death. 

III.  The  third  general  topic  contained  in  this  answer  re- 
lates chiefly  to  the  destruction  and  desolations  of    Predictions 
Jerusalem.     The  following  particulars  are  ex-    ^J11^^! 

pressed  with  more  or  less  clearness  and  full-    tion  of  Jerusa- 
lem, 
ness: 

1.  That  soon  after  the  death  of  the  Messiah  the  city  would 
be  destroyed  by  a  foreign  prince. 

2.  That  its  destruction  would  be  very  great,  even  as  the 
ruin  caused  by  a  deluge. 

3.  That  it  would  also  be  of  long  continuance,  even  till  the 
consummation  of  God's  purposes  in  reference  to  it. 

Such  then  is,  in  brief,  the  meaning  of  this  prophecy.    Has 
it  ever  been  fulfilled?     Let  us  inquire. 

Our  first  object  must  be  to  ascertain  the  beginning  of  the 
period  here  designated  by  the  seventy  weeks.    Beginning  of 
And  here  great  caution  is  necessary.     True,  in-    the  49° years- 
deed,  we  are  told  very  distinctly  that  it  is  to  be  reckoned  "from 
7  *Ezekieliv:  6. 


98  REASON  AND  REVELATION. 

the  going  forth  of  the  commandment  to  restore  and  to  build 
Jerusalem."  But  history  records  no  less  than  four  decrees 
or  commandments,  all  of  which  had  some  reference  to  the 
restoration  of  tin-  Jewish  Common  wealth. 

1.  The  first  of  these  wa<  issued  by  Cyrus,  B.  C.  536.     It 
is  recorded  in  Ezra  i  :  2-4. 

Four  decrees 

"'"«  2.  The  second  was  made  by  Darius  Hystaspes, 

B.  C.  519.     (Ezra  vi:  1-12.) 

3.  The  third  by  Artaxerxes  Lon^i  maims,  B.  C.  457.    (Ezra 
vii:  1-26.) 

4.  The  fourth  by  the  same  monarch,  about  thirteen  years 
l«ter,  B.  C.  444.     (Nehcmiah  ii:  1-8.) 

From  which  of  these  epochs,  the<:,  is  this  period  to  be  reck- 
oned? Evidently  not  from  the  first,  for  that  had  special  ref- 
erence to  the  building  of  the  Temple;  nor  from  the  second, 
for  that  was  but  a  re.  na«'tm<-nt  of  the  first.  But  to  Ezra 
belongs  the  honor  of  restoring  and  rebuilding  Jerusalem  in 
its  most  important  sense.  And  hence  he  is  to 
o.t»b*takM»'  this  day  called  by  the  .lews  "The  Restorer  of  the 
"  Law"  The  commission  of  Xehemiah  referred 


1"'li  "<L  chiefly  to  the  secular  affairs  of  Jerusalem,  and  it 

may  therefore  be  very  properly  regarded  as  a  mere  appen- 
dix to  that  given  by  Artaxcrxcs  to  K/ra  ;  and  hence  we  think 
that  the  year  457  B.  C.  is  to  be  taken  as  the  beginning  of 
the  four  hundred  and  ninety  years. 

If,  then,  from  457  B.  C.  we  reckon  forty-nine  years,  we 

Ext,  .nt  and  ^n(^  tnat  *^e  events  °f  tnat  period  correspond 
very  exactly  with  the  specifications  of  the  proph- 
ecy. For, 

1.  It  was  a  period  of  great  trouble.    (See  the  fourth  chap- 
ter of  Nehemiah.) 

2.  It  was  a   period  distinguished  especially  as  the  era 
of  restoration  and   reformation.     The  events   recorded   in 
the  thirteenth  chapter  of  Nehemiah  occurred  about  forty- 


DIVINE  ORIGIN  OF  THE  BIBLE.  99 

nine  years  after  Ezra  received  his  commission  from  Artax- 
erxes. 

The  second  period  begins  with  the  year  408  B.  C.;  and 
if  to  this  we  add  four  hundred  and  thirty-four    Extent  of  the 
years,  it  brings  us  down  to  the  year  A.  D.  26.    "econd  period. 
But,  according  to  Archbishop  Usher  and  other  distinguished 
writers  on  Chronology,  Christ  was  born  four  years  before 
the  epoch  which  Dionysius  Exigutis  fixed  as  the  beginning 
of  the  Christian  Era,  and  consequently  A.  D.  26  would  ex- 
actly correspond  with  the  thirtieth  year  of  the  life  of  Christ. 
And  according  to  Luke  this  was  the  year  in  which  Christ 
commenced  his  public  ministry.* 

The  third  period  is  the  shortest  and  most  intensely  inter- 
esting of  the  three;  but,  nevertheless,  its  chro-  Duration  of  the 
nology  is  not  defined  with  absolute  certainty.  thkd  Period- 
It  is  very  remarkable  that  neither  the  day  of  our  Savior's 
birth,  nor  the  day  of  his  baptism,  nor  the  day  of  his  death, 
is  known  with  absolute  certainty.  Neither  do  we  know  the 
exact  number  of  days  during  which  his  ministry  lasted ;  but 
in  the  prophecy  it  is  given  at  about  three  and  a  half  years, 
for  it  is  said  that  he  would  be  cut  oif  in  the  midst  of  the 
week.  And  this  corresponds  very  exactly  with  the  testi- 
mony of  the  four  Evangelists:  for  it  appears,  from  the  rec- 
ord of  John,  that  Christ's  baptism  took  place  sometime — 
probably  about  six  months — before  he  attended  the  first 
Passover  that  occurred  during  his  public  ministry. f  And 
according  to  the  same  Apostle,  Christ  attended  just  four 
Passovers  during  his  ministry.  J  And  as  this  festival  oc- 
curred but  once  a  .year,  it  follows  that  Christ's  ministry,  so 
far  as  we  can  learn  from  history,  must  have  continued  about 
three  years  and  six  months,  which  is  in  exact  harmony  with 
the  words  of  the  prophecy. 

*Luke  iii:  23.  |  Compare  John,  chaps,  i  and  ii. 

JSee  John  ii:  13-17;  v:  1-9;  vi:  4;  and  xiii:  1-30. 


100  REASON  AND  REVELATION. 

Here,  then,  is  certainly  a  most  wonderful  harmony  be- 
Harmonyof  tween  the  various  specifications  of  this  prophecy 
withtb«*Tc*ti  and  the  corresponding  dates  and  events  of  his- 
tory. Observe,  there  is  not  a  single  discrepancy  in 
the  case.  There  are,  it  is  true,  some  omissions  in  the  minute 
details  of  history.  But  there  are  no  contradictions 

Now  add  to  all  this  the  following  well-authenticated  facts: 

1.  That  from  the  time  of  Daniel  to  the  death  of  Christ, 

the  law  of  M  ".-<•>  was  God's  chief  means  of  re- 

t»  pacifications. 

Straining  sin  and  transgression. 

2.  That  Judaism  was  about  that  time  very  greatly  weak- 
ened, and  soon  after  al><»li>hrd. 

3.  That  the  Christian  Church  was  about  that  time  estab- 
lished, and  that  it  has  since  become  by  far  the  most  pow- 
erful means  of  civil i/at ion,  infidels  themselves  being  judges. 

4.  That  about  thirty-six  years  after  the  death  of  Christ, 
the  Roman  general  Titus  did  actually  destroy  Jerusalem,  as 
if  by  an  overflowing  deluge ;  and, 

5.  That  since  that  time  it  has  been  in  a  state  of  compar- 
ative desolation.      Place,  I  say,  alongside  of  this  prophecy 
all  these  indubitable  facts,  and  then  say,  gentle  reader,  what 

is  your   conclusion   from  the  premises.     Who 

Conclusion.  -.-»   .  /»./». 

but  a  Being  of  infinite  knowledge  could  have 
foreseen  these  events,  fixed  these  dates,  and  foretold  with 
such  unerring  certainty  all  the  various  particulars  of  this 
eventful  prophecy?  Concede  that  the  claims  of  the  Bible 
are  just  and  true,  and  then  all  this  is  plain,  simple,  and  per- 
fectly rational.  But  deny  this ;  ascribe  the  book  of  Daniel 
to  any  uninspired  man,  however  learned,  and  you  have,  on 
this  hypothesis,  an  enigma  that  is  far  more  wonderful  and 
perplexing  than  the  greatest  miracle  recorded  in  the  Bible. 
In  the  one  case  you  have  a  cause  fully  adequate  to  the  ef- 
fect; but  in  the  other,  you  have  an  effect  without  a  cause. 
If,  then,  thy  faith  is  weak,  why  choose  the  harder  side? 


DIVINE  ORIGIN  OF  THE  BIBLE.  101 

SECTION  V. — PROPHETIC  HISTORY  OF  THE  ISRAELITES. — 

Daniel  x^  xi,  and  xii. 

In  the  tenth,  eleventh,  and  twelfth  chapters  of  the  book 
of  Daniel  we  have  the  prophet's  last  recorded    Date  of  Dan 
vision.     It  occurred  in  the  third  year  of  the    lei's  last  vis- 
reign  of  Cyrus,  and  probably  also  in  the  last 
year  of  Daniel. 

It  appears  that  from  the  beginning  of  the  first  month, 
Abib,  till  after  the  feast  of  unleavened  bread,    The  occasion 
Daniel  had  been  fasting  on   the  banks  of  the    of  this  Vi8ion- 
Tigris.      The  special  reasons  for  this  are  not  given,  but  it 
is  probable  that  it  was  on  account  of  the  very  discouraging 
condition  and  prospects  of  his  people. 

While  he  was  fasting,  an  angel  appeared  to  him,  very 
much  resembling  Jesus  Christ,  as  he  appeared  An  angel  com. 
to  John  on  the  island  of  Patmos.t  He  re-  missi°uedto 

wait  on,  and 

ceived  his  commission  to  go  and  wait  on  the  comfort  Daniel, 
afflicted  prophet  when  the  latter  first  began  to  pray;  but 
it  seems  that  he  was  detained  twenty-one  days,  in  some  way 
and  for  some  reason,  by  the  Prince  of  Persia. 

The  eifect  of  this  vision  on  Daniel  and  his  companions 
is  next  given.    (V.  7—9.)    And  then  we  have  an    Effect  of  this 
account  of  DaniePs  being  strengthened  and  en-    [ei1sia°°d0hnisI>aD" 
couraged  by  this  heavenly  messenger.  (V.  10-12.)    companions. 

In  the  fourteenth  verse,  we  have  given  the  general  scope 
of  all  that  follows.  "  And  now  I  am  come,"  said  General  scope 
the  angel,  "to  make  thee  understand  what  shall  of  the  prophecy. 
befall  thy  people  in  the  latter  days;  for  yet  the  vision  is  for 
many  days."  The  reader  should  never  forget  this  in  all  his 
attempts  to  comprehend  the  several  parts  of  the  following 
prophecy. 

In  the  next  four  verses  following,  we  have  an  account  of 
*Rev.  i:  13-16. 


102  KEASON  AND  REVELATION. 

Further  Daniel's  further  prostration,  and  of  his  being 

strength  and       again  strengthened  and  encouraged. 

encouragement 

to  Dai... -i.  Finally,  the  introductory  chapter  closes  with 

God's  ambassa-    an  account  of  God's  angelic  ambassadors  at  the 

dors  at  the 

com -t..f Persia,    court  of  Persia. 

After  these  preliminaries,  the  angel  commenced  his  pro- 
phetic narrative  concerning  the  Israelites.     But 

The    narrative  .       .        .  ,. 

given  indirect-  as  there  was  much  in  it  to  distress  the  aged 
prophet,  and  perhaps  also  for  other  reasons,  the 
narrative  is  given,  for  the  most  part,  indirectly,  through  the 
history  and  fortunes  of  those  nations  with  whom  God  fore- 
saw the  Israelite-  would  be  associated,  and  to  whom  they 
would  generally  be  in  subjection. 

For  the  sake  of  perspicuity,  I  will  first  quote  each  section 
of  the  prophecy,  and  then  explain  and  illustrate 

Proposed  order.  r.    rtr 

it  as  briefly  as  I  can. 

I.  "Behold  there  shall  stand  up  yet  three  kings  of  Persia. 
And  the  fourth  shall  be  far  ricfier  than  tln-ij  all.  And  by  his 
strength ,  through  his  riches ,  he  shall  stir  up  all  against  the 
realm  of  Grecia."  (xi:  2.) 

The  Israelites  were  at  that  time  subject  to  the  Persians; 

ar     an<^  xv^n  these,  therefore,  the  angel  begins  his 

ticuiars  of  the    narrative.    The  four  kings  referred  to  are  Cam- 

first  section.  .  , .          , 

byses,  or  Ahasuerus  I,  Smerdis  the  usurper, 
Darius  Hystaspes,  and  Xerxes  the  Great.  In  the  reign  of 
Xerxes  the  revenue  of  the  empire,  according  to  Herodotus, 
was  sixty-four  million  dollars  annually.  India  alone,  the 
twentieth  province  of  the  empire,  paid  into  the  royal  treas- 
ury one  Euboic  talent  of  gold,  or  about  eighty  pounds  avoir- 
dupois, every  day.* 

According  to  the  same  historian,  the  army  led  by  Xerxes 
against  Greece  consisted  of  two  millions  six  hundred  and 
forty-one  thousand  six  hundred  and  ten  fighting  men,  and 
*  Herodotus,  Book  iii.     See,  also,  Diodorus  Siculus,  x:  3. 


DIVINE  ORIGIN  OF  THE  BIBLE.  103 

at  least  as  many  more  servants  and  workmen,  making  in 
all  about  five  millions  two  hundred  and  eighty-three  thou- 
sand two  hundred  and  twenty  persons.* 

II.  " And  a  mighty  king  shall  stand  up,  that  shall  rule  with 
great  dominion,  and  do  according  to  his  will.  And  when  he 
shall  stand  up,  his  kingdom  shall  be  broken,  and  shall  be  di- 
vided toward  the  four  winds  of  heaven;  and  not  to  his  posterity, 
nor  according  to  his  dominion  which  he  ruled  ;  for  his  kingdom 
shall  be  plucked  up,  even  for  others  besides  those."  (V.  3,  4.) 

After  the  death  of  Xerxes  nine  other  kings  reigned  over 
Persia.  But  the  angel  evidently  aims  at  brev-  scope  of  the 
ity,  and  as  the  invasion  of  Greece  by  Xerxes  second  8ection- 
suggests  the  conquest  of  Asia  by  Alexander  the  Great,  he 
passes  immediately  from  the  former  to  the  latter.  From  the 
given  prophecy  we  learn, 

1.  That  the  principal  subject  of  it  would  be    specifications. 
a  mighty  king. 

2.  That  his  dominion  would  be  very  great. 

3.  That  he  would  do  according  to  his  own  will. 

4.  That  his  kingdom  would  be  broken. 

5.  That  it  would  be  finally  divided  into  four  parts. 

6.  That  it  would  not  be  left  to  his  posterity. 

7.  That  none  of  his  successors  would  have  equal  power. 
All  this  is  clearly  applicable  to  Alexander  the  Great  and 

his  successors.    He  was  himself  but  twenty  years    . 

*   *  Evidence  of 

of  age  when  his  father,  Philip,  fell  by  the  hand    Alexander's 
of  Pausanius.    Many  then  tried  to  throw  off  the 
Macedonian  yoke.     But  he  very  soon  brought  them  all  to 
subjection,  and  in  the  spring  of  334  B.  C.  he  crossed  the 
Hellespont  at  the  head  of  thirty  thousand  infantry  and  five 
thousand  cavalry,  and  immediately  commenced  his  career  of 
conquest  in  Asia.     He  conquered  an  army  of  one  hundred 
and  ten  thousand  Persians  on  the  banks  of  the  river  Gran- 
*  Herodotus,  Book  yii. 


104  REASON  AND  REVELATION. 

icus,  and  another  of  six  hundred  thousand  near  the  Bay  of 
Issus.  He  then  captured  Tyre,  after  a  siege  of  seven  months, 
took  Egypt,  and  again  overcome  Darius,  at  the  head  of  an 
army  of  one  million  soldiers,  on  the  plains  of  Arbela;  and 
eoon  after  this  he  subjugated  all  the  northern  and  eastern 
provinces  of  the  empire,  and  extended  his  conquests  even  be- 
yond Indus.  He  was,  therefore,  certainly  a  mighty  king. 

His  dominion  was  also  a  great  dominion.     In  less  than  ten 

r  ,,f  his      years  he  extended  his  empire  from  Ethiopia  and 

<lt""i"""  the  Indian  Ocean,  on  the  south,  to  the  Danube 

and  the  Imaus  Mountains,  on  the  north,  and  from  the  Adriatic, 

on  the  west,  to  the  utmost  bounds  of  civilization  on  the  ca-t. 

He  was,  moreover,  extremely  self- willed,  putting  to  death 
His  Htubborn-  many  of  his  most  intimate  friends  simply  because 
ne-a<  they  would  not  yield  implicitly  to  his  own  arbi- 

trary dictation;  such,  for  example,  as  I'armenio,  Clitus,  Ca- 
listhenes,  and  Orsines. 

He  died  323  B.  C.,  and  after  a  conference  of  seven  days, 
Division  of  his  it  was  agreed  to  by  his  generals  that  Alexander's 
kingdom.  half-brother,  Philip  Aridjuus,  should.be  invested 

with  the  shadow  of  royalty,  and  thai  each  of  them  should 
take  charge  of  a  province.  Thus  his  kingdom  was  at  first 
divided  into  thirty-three  parts  or  provinces. 

But  in  less  than  fifteen  years  his  mother  Olympias,  his 
Fate  of  his pos-  wife  Roxana,  his  brother  Philip  Aradaius,  his 
son  Alexander,  his  son  Hercules,  and  all  his  re- 
maining relatives  were  put  to  death,  and  the  empire  was  then 
divided  into  four  kingdoms,  viz. :  Greece,  Thrace,  Syria,  and 
Egypt.  These  were  severally  governed  by  Cassander,  Ly- 
simachus,  Seleucus  Nicator,  and  Ptolemy  Lagus,  all  of  them 
great  princes,  but  none  of  them  equal  to  Alexander.* 

*For  a  confirmation  of  all  these  facts,  and  many  other  interesting  de- 
Works  of  refer-  ta^s  °f  this  important  section  of  history  and  prophecy, 
ence,  the  reader  is  referred  to  the  original  works  of  Diodorus 


DIVINE  ORIGIN  OF  THE  BIBLE.  105 

III.  "  And  the  king  of  the  south  shall  be  strong,  and  one 
of  his  princes :  and  he  shall  be  strong  above  him,  and  have  do- 
minion; his  dominion  shall  be  a  great  dominion."  Or,  as  I 
think  the  passage  might  be  more  clearly  and  more  properly 
rendered,  "  And  the  king  of  the  south,  even  one  of  his  (Alex- 
ander's) princes,  shall  be  strong :  and  (another)  shall  be  strong 
above  him,  and  have  dominion  ;  his  dominion  shall  be  a  great 
dominion."  (V.  5.) 

In  the  investigation  of  this  prophecy,  it  is  important  to 
remember  that  its  entire  scope  has  reference  to    Future  omis. 
the  seed  of  Abraham,   according  to  the  flesh.    fiionof  the 

-,     .  -,  kingdoms  of 

The  narrative,  as  I  before  said,  is  indirect;  but,    Greece  and 
nevertheless,  it  all  relates  to  the  fortunes  of  the 
twelve  tribes,  and  hence  you  see  why  it  is  that  the  king- 
doms of  Macedonia  and  Thrace  are  henceforth  passed  over 
in  silence.     These  constituted  the  western  portion  of  Alex- 
ander's dominions,  and  the  Jews  were,  therefore,  in  no  way 
influenced  by  either  their  fortunes  or  their  misfortunes. 

But  it  was  very  different  with  the  kingdoms  of  Syria  and 
Egypt.     For  about  two  hundred  and  thirty-five    Minute  details 
years  the  Israelites  were  almost  constantly  har-    dom/ofSyrto 
rassed  by  their  mutual  jealousies  and  intrigues.    and  Egypt- 
Dependent,  as  they  were,  sometimes  on  the  former  and  some- 
times on  the  latter ;  and  being  always  situated  near  the  in- 
tervening boundaries  of  these  kingdoms,  they  were  com- 
pelled, by  the  force  of  circumstances,  to  sympathize  and  suf- 
fer with  them  in  all  their  wars  and  revolutions.    This  is  why 
the  angel  describes  these  so  very  minutely  in  the  following 

Siculus,  Justin,  Arrian,  and  Plutarch.  But  if  these  can  not  be  conve- 
niently procured,  he  will  find  a  very  interesting  outline  and  illustra- 
tion of  all  these  points  in  Prideaux's  Connection,  vol.  i,  Book  viii,  and 
also  in  Rollin's  Ancient  History,  vol.  iii,  Books  xv  and  xvi.  The  work 
of  Dean  Prideaux  is  especially  valuable  to  the  student  of  the  Bible,  and 
it  should  have  a  place  in  every  Bible  library.  Harper's  edition  is  the 
one  referred  to  in  these  notes. 


106  REASON  AND  REVELATION. 

narrative.  He  could  not  cheer  the  heart  of  the  aged 
prophet  by  any  thing  very  pleasing  and  encouraging  in  the 
fortunes  of  his  people  during  this  eventful  period,  and  he 
therefore  very  benevolently  casts  a  vail  over  their  sufferings 
and  their  afflictions,  by  indirectly  describing  their  condition 
and  circumstances  through  the  history  of  those  nations  with 
which  he  foresaw  they  would  be  politically  and  geographi- 
cally associated. 

It  is  also  very  important  to  observe,  just  here,  that  Jeru- 
w  made  the  stand-point  of  comparison  in  all 


Ptan.i  -point  of     the  following  geographical  allusions.     The  king 

comparison.  _  __  ,  . 

of  the  North  is  simply  that  monarch,  or  rather 

succession  of  monarch-,  thai  ruled  over  those  provinces  and 

districts  that   lav  north   of  Jerusalem,  and  the 

Kin*  of  the  * 

North  jui.i  king     king  of  the  South  is  used,  in  like  manner,  for  all 

those  kings  that  reigned  south  of  Jerusalem. 
The  first  king  of  the  South  was  Ptolemy  Lagus,  eal  led  also 
First  kin*  of       Ptolemy   Soter.     He  was  one  of  Alexander's 
theSouth.  princes,  and  was  strong  in  wealth,  in  men,  and 

in  territory.  In  the  division  of  the  empire  he  received  as 
his  portion  Egypt,  Libya,  Arabia,  Coele-Syria, 
and  Pale-tine.  To  these  he  afterward  annexed 
Cyprus,  Phoanicia,  part  of  Lesser  Asia,  several  cities  of 
Greece,  and  some  of  the  JEgean  islands.  He  also  estab- 
lished a  college  of  learned  men  in  Alexandria,  founded  the 
famous  Alexandrian  Library,  and  did  much  in  many  ways 
to  promote  the  prosperity,  power,  and  influence  of  Egypt. 
Fir«t  kin*  of  But  another  of  Alexander's  princes  was  stronger 
the  North.  tnan  Ptolemy.  This  was  Seleucus  Nicator,  who 
was  at  the  same  time  king  of  the  North.  After  the  battle  of 
Ipsus  he  reigned  over  most  of  the  provinces  of  Asia  Minor, 
Evidence  of  his  all  Syria  proper,  Armenia,  Mesopotamia,  As- 
superiority.  syria,  Chaldea,  Babylonia,  Susiana,  Media,  Per- 
sia, Carmania,  Aria,  Parthia,  Gedrosia,  Arachosia,  Drangi- 


DIVINE  ORIGIN  OF  THE  BIBLE.  107 

ana,  Bactriana,  Sogdiana,  and  a  portion  of  India;  and 
having  defeated  and  slain  Lysimachus,  281  B.  C.,  he  then 
added  to  his  former  possessions  the  kingdoms  of  Thrace 
and  Macedonia.  His  dominion  was,  therefore,  a  great  do- 
minion.* 

IV.  "  And  in  the  end  of  years  they  shall  join  themselves  to- 
gether; for  the  king's  daughter  of  the  south  shall  come  to  the 
king  of  the  north  to  make  an  agreement;  but  she  shall  not  retain 
the  power  of  the  arm;  neither  shall  she  stand,  nor  his  arm;  but 
she  shall  be  given  up,  and  they  that  brought  her,  and  he 
whom  she  brought  forth,  and  he  that  strengthened  her  in  these 
times."  (V.  6.) 

The  angel  here  passes  over  the  events  of  several  years, 
and  next  notices  an  attempt  that  was  made  to  consolidate  the 
two  belligerent  kingdoms.  About  the  year  256,  B.  C.,  An- 
tiochns  Theos  declared  war  against  Ptolemy  Philadelphia, 
and  for  six  years  it  was  carried  on  with  great  violence.  But 
a  revolt  of  nearly  all  the  provinces  east  of  the  Tigris  made 
it  necessary  for  Antiochus  to  conclude  a  treaty  Treaty  between 
of  peace  with  Ptolemy,  and  direct  all  his  forces 


to  the  suppression  of  this  rebellion.    After  much    Antiochus  v 
court  intrigue  and  political  management,  it  was 
agreed  that  Antiochus  should  put  away  his  wife  Laodice,  and 
her  two  sons;  that  he  should  marry  Berenice,  the  daughter 
of  Ptolemy,  and  that  he  should  entail  on  her  male  offspring 
the  crown  of  Syria 

These  conditions  were  all  ratified,  and  faithfully  observed 
during  the  reign  of  Ptolemy.      Laodice  was  divorced,  and 
the  marriage  of  Berenice  was  celebrated  with    violation  of 
great  pomp  and  solemnity.      But  as   soon   as    this  treaty- 
Antiochus  heard  of  the  death  of  his  father-in-law,  he  put 

*  For  further  details  on  this  section,  see  Prideaux's  Connection,  vol  i, 
book  viii,  pp.  393-425,  and  vol  ii,  book  i,  pp.  1-23  ;  also  Rollin's  Ancient 
History,  vol.  iii,  book  xvi,  chap.  ii. 


108  REASON  AND  REVELATION. 

away  Berenice,  and  recalled  Laodice.     This  was  the  begin- 
ning of  an  awful  tragedy.     Laodice,  knowing 

What  followed.  J 

the  fickle  temper  of  her  husband,  and  being  ap- 
prehensive that  she  and  her  children  might  be  again  sup- 
planted, resolved  to  improve  the  present  opportunity,  and 
to  secure  the  crown  for  her  own  son.  She  therefore  caused 
Autiochus  to  be  poisoned ;  and  when  she  saw  him  expir- 
ing, she  placed  in  his  bed,  to  personate  him,  a  man  named 
Artemon,  who  very  much  resembled  the  king,  both  in  his 
features  and  in  his  tone  of  voice.  Artemon  performed  his 
part  of  the  play  admirably.  He  recommended  his  dear 
Laodice  and  her  children  to  the  can-  and  sympathies  of  the 
people,  and  gave  orders  that  his  oldest  son  by  Laodice,  Se- 
leucus  Callinicus,  should  be  his  successor.  His  death  was 
then  publicly  announced,  and  Seleuctis  peaceably  ascended 
the  throne,  which  lie  enjoyed  for  the  space  of  twenty  years. 

Laodice,  not  thinking  hern  If  sale  while  Berenice  and  her 
Death  of  Bere-  son  were  living,  concerted  measures  with  Selcii- 
Boneanduttendr-  cus  to  destroy  them  also.  Berenice,  hearing  of 
lillts-  thi.-.  fled  with  her  infant  son  to  Daphne,  a  town 

about  five  miles  south  of  Antioch,  where  she  shut  herself  up 
in  an  asylum  built  by  Seleuctis  Nicator ;  but  being  at  last 
betrayed  by  the  guards,  first  her  son  and  then  herself,  with 
all  her  Egyptian  attendants,  were  murdered  in  the  basest 
and  most  inhuman  manner.  Such  was  the  end  of  Berenice, 
and  of  her  husband,  and  of  her  son,  and  of  those  that  ac- 
companied her  from  her  native  land ;  and  such  was  the  ex- 
act fulfillment  of  this  very  remarkable  prophecy.* 

V.  "  But  out  of  a  branch  of  her  roots  shall  one  stand  up 
in  his  estate;  who  shall  come  with  an  army,  and  shall  enter 
into  the  fortress  of  the  king  of  the  North,  and  shall  deal 
against  them,  and  shall  prevail :  and  shall  also  carry  captives 
into  Egypt  their  gods  with  their  princes,  and  with  their  precious 
*See  Prideaux's  Connection,  vol.  ii,  pp.  49-60. 


DIVINE  ORIGIN  OF  THE  BIBLE.  109 

vessels  of  silver  and  of  gold.  And  he  shall  continue  more 
years  than  the  king  of  the  North.  So  the  king  of  the  South 
shall  come  into  his  kingdom,  and  shall  return  into  his  own 
land."  (V.  7-9.) 

While   Berenice  was  besieged   in  Daphne,  a  report   of 
her  misfortune  reached  Egypt,  whereupon  her 

*=>J  *  Conquests  of 

brother,  Ptolemy  Evergetes,  immediately  col-  ptoiemy  Ever- 
lected  a  formidable  army  and  hastened  to  her 
rescue.  Other  troops  were  sent  from  Asia  Minor  for  the 
same  purpose.  But  they  all  came  too  late.  Berenice  was 
murdered  before  either  army  reached  the  place  of  her  con- 
finement. Ptolemy,  however,  determined  to  avenge  her 
death.  He  united  his  forces  with  those  from  Asia  Minor, 
put  Laodice  to  death,  and  made  himself  master  of  Syria 
and  Cilicia.  Thus  he  entered  into  the  fortress  of  the  king 
of  the  North.  After  this  he  crossed  the  Euphrates  and 
conquered  all  the  provinces  as  far  as  the  Tigris ;  and  -if  the 
progress  of  his  arms  had  not  been  arrested  by  a  sedition, 
which  required  his  attention  in  Egypt,  he  might  have  sub- 
dued the  whole  Syrian  empire.  But  he  left  the  conquered 
provinces  under  the  care  of  two  of  his  generals,  and  hast- 
ened to  Alexandria,  carrying  back  with  him  forty  thousand 
talents  of  silver,  with  a  prodigious  quantity  of  gold  and 
silver  vessels,  and  two  thousand  five  hundred  statues,  part 
of  which  were  the  Egyptian  idols  that  Cambyses  had  car- 
ried from  Egypt  into  Persia. 

On  his  way  to  Egypt  he  passed  through  Jerusalem,  where 
he  offered  many  sacrifices  to  the  God  of  Israel,  His  offerings  at 
to  whom  he  seems  to  have  ascribed  his  great  Jerusalem- 
victories,  rather  than  to  his  own  acknowledged  idols.  It 
is  difficult  to  account  for  this  extraordinary  conduct  on 
any  other  supposition  than  that,  like  Cyrus  and  Alexander, 
he  had  read  this  remarkable  prophecy,  which  so  perfectly 
accords  with  the  leading  events  of  his  life  that  no  one, 


110  REASON  AND  REVELATION. 

properly  instructed,  can  fail  so  to  apply  it.  Even  the  four 
years  that  he  outlived  Seleucus  are  here  made  a  subject  of 
prophecy.* 

VI.  "  Jinf  Jiis  soils "  (i.  e.,  the  sons  of  Seleucus  CaUinicus) 
"shall  be  stirred  up,  and  shall  assemble  a  multitude  of  <jr«tt 
forces.  And  one  of  them  shall  rerfitinfi/  come"  (i.  e.,  into 
Jmlfii)  "and  overflow  and  pass  thron</h.  T/n-n  xliall  he  re- 
turn and  be  stirred  up  even  to  his  fortress"  (fortress  of  the 
kin?/  of  the  South).  "  And  the  king  of  the  South  slmll  l>e  moved 
with  <-h<>/(,',  ami  xho-ll  mine  forth  "  (toward  Judea),  "  and  fiyht 
?/•////  him,  inn  irif/i  tin-  /•/////  of  the  North.  Ami  lie  (A/tfi- 
f irh >'.•<)  X/HI//  tut  forth  a  f/i'i'iif  multitude;  but  the  multitude  shall 
n  mto  ///x  (/'  ///rm/."  (V.  10-11.) 

Then-  and  tin-  following  -  1'ar  as  the  twentieth, 

relate  chiefly  to  Antioehns  the  (ireat.  Seleiiens  ('allinictlS 
died  a  pri-oner  in  Parthia.  He  left  two  sons,  Seleucus  and 
Antioehns.  The  former  succeeded  his  t'atlier,  and  a -sinned 
the  title  of  Ceraunn<  (///*•  '/'//»/ //^/«  /•»•/•),  though  he  w«fl  very 
weak  both  in  mind  and  body;  but  weak  men  most  need  titles 
inglorious  *°  SUpP01^  tlx-ir  dignity.  His  rei.un  was  short 
•r  seien-  and  inirlorioiis.  At  the  1  lead  of  a  great  army, 

CUB  Ceraunus.        .  .  .  .  .  . 

he  attempted  to  regain  the  provinces  lost  by 
his  father,  but  was  soon  afterward  poisoned  by  two  of  his 
own  soldiers,  leaving  the  throne  to  his  brother  Antiochus. 
The  remark  of  the  angel  at  this  point  is  very  significant, 
and  well  illustrates  the  remarkable  precision  of  the  whole 
prophecy.  Observe,  both  of  the  sons  of  Seleucus  were  stirred 

up ;  but  only  one  of  them  was  successful.     An- 

First  successes         Jl   >  9 

of  Antioehus      tiochus   having   suppressed   a  rebellion  in  the 

east,  turned  his  forces  against  Ptolemy  Philo- 

pater,  a  most  vain,  luxurious,  and  profligate  debauchee,  who 

was  then  king  of  Egypt.     He  first  took  Seleucia,  and  then 

*Prideaux's  Connection,  vol.  ii,  pp.  60-70,  and  R'ollin's  Ancient  His- 
tory, vol.  iii,  pp.  356-361. 


DIVINE  ORIGIN  OF  THE  BIBLE.  Ill 

recovered  all  Syria,  making  himself  master  of  some  places 
by  treaty,  and  of  others  by  force  of  arms. 

During  the  next  campaign  he  defeated  Nicholas,  the 
Egyptian  general,  on  the  Straits  of  Mount  Lebanon,  con- 
quered all  Galilee  and  Persia,  and  threatened  to  invade 
Egypt  and  attack  Ptolemy  even  in  his  own  fortress;  but 
this,  at  length,  roused  from  his  lethargy  this  profligate  king 
of  the  South,  and  early  in  the  spring  of  217  B.  C.  Ptolemy 
collected  an  army  of  seventy  thousand  infantry,  five  thousand 
cavalry,  and  seventy-three  elephants,  and  marched  to  Raphia, 
a  town  on  the  Mediterranean  Sea,  near  the  southern  borders 
of  Judea.  Here  he  met  Antiochus  with  an  army  which 
Rollin  estimates  at  seventy-two  thousand  infantry,  twelve 
thousand  cavalry,  and  one  hundred  and  two  elephants.  The 
result  of  the  battle  there  fought  was  the  defeat  His  (lefoat  at 
of  Antiochus,  with  the  loss  of  ten  thousand  men  Raphia- 
killed  and  four  thousand  taken  prisoners.  Antiochus  fled 
to  Gaza,  and  thence  to  Antioch.  Soon  after  this,  all  Pales- 
tine and  Ccele-Syria  again  voluntarily  submitted  to  the  con- 
querer.* 

VII.  "  AruTwJien  he  hath  taken  away  the  multitude,  his 
heart  shall  be  lifted  up;  and  he  shall  cast  down  many  ten 
thousands;  but  he  shall  not  be  strengthened  by  it.  (V.  12.) 

Ptolemy,  through  the  aid  of  his  Greek  generals,  knew 
better  how  to  gain  a  victory  than  to  profit  by    Pto]emy,8  sub. 
it.    Had  he  taken  advantage  of  his  late  success,    sequent  indis- 
and  of  the  rebellion  that  was  then  actually  going 
on  in  Asia  Minor,  it  is  generally  conceded  that  he  might, 
in  all  probability,  have  deprived  Antiochus  of  his  whole 
empire.  But  his  heart  was  lifted  up  by  his  success,  and  his 
love  of  ease  and  desire  for  carnal  pleasure,  moved  him  to 

*Polybius,  Book  V;  Prideaux's  Connection,  vol.  ii:  pp.  70-77;  Rollin's 
Ancient  History,  vol.  iii :  pp.  399-408. 


112  REASON  AND  REVELATION. 

agree  first  to  a  truce  for  one  year,  and  afterward  to  the  terms 
of  peace  which  his  enemy  proposed. 

After  the  retreat  of  Antiochus,  Ptolemy  visited  several 
HIS  attompt  to  cities  °^  Coele-Syria  and  Palestine.  While  at 
eiit-r  th«  Hciy  Jerasalem  he  offered  many  sacrifices,  and  cx- 

of  Holies.  ,      .  .     .  J  . 

pressed  a  desire  and  intention  to  go  into  the 
Most  Holy  Place.  This  produced  great  excitement  and 
alarm  throughout  Jerusalem.  The  High  Priest  informed 
him  of  the  sacredness  of  the  place,  and  of  the  law  of  God 
which  forbade  his  entrance.  Tin-  Priests  and  Levites  were 
gathered  together  to  oppose  his  rash  design,  and  the  people 
besought  him  to  abandon  it;  but  all  their  entreaties  and  ex- 
postulations only  inflamed  his  excited  curiosity.  He  forced 
his  way  as  tar  as  the  sacred  court;  but,  if  we  may  credit  the 
author  of  the  third  book  of  Maccabees,  just  as  he  was  about 
to  enter  the  temple,  God  struck  him  with  such  a  terror  and 
confusion  of  mind,  that  In-  was  carried  out  of  the  court  half 
dead.  Soon  after,  he  left  the  city  ^really  exasperated  against 
the  whole  Jewish  nation,  on  account  of  what  had  befallen  him, 
and  tlireateninu;  them  with  his  di>j»lea>nre  and  vengeance. 

When  he  returned  to  Alexandria,  lie  began  a  cruel  per- 
HIS  rsecu  secution  against  the  Jews  in  that  city,  in  which, 
ti'-n  '•:  according  to  Jerome,  sixty  thousand  of  them 

suffered  martyrdom.  Thus  did  he  cast  down 
many  ten  thousands.  But  neither  did  his  late  treaty  with 
Antiochus  nor  his  persecution  of  the  Jews  serve  to  strengthen 
him.* 

VIII.  "  For  the  king  of  the  North  shall  return,  and  shall 
set  forth  a  multitude  greater  than  the  former ;  and  shall,  cer- 
tainly come  (into  Juded)  after  certain  years,  with  a  great  army 
and  with  much  riches.  And  in  those  times  there  shall  many 

*Prideaux's  Connection,  vol.  ii,  pp.  77-83;  Rollin's  Ancient  History, 
vol.  iii,  pp.  408-411.  See  also  Polybius  and  other  original  authorities 
cited  by  Prideaux. 


DIVINE  ORIGIN  OF  THE  BIBLE.  113 

stand  up  against  the  king  of  the  South ;  also  the  robbers  (re- 
voltcrs)  of  thy  people  shall  exalt  themselves  to  establish  the 
vision,  but  they  shall  fall."  (V.  13-14.) 

For  about  fourteen  years  after  the  battle  of  Raphia  there 
was  peace  between  Syria  and  Egypt.     In  the    successes  of 
mean  time  Antiochus,  having  taken  and  be-    after  tb^battie 
headed  Achseus,  the  leader  of  the  rebellion  in    ofRaPhia- 
Lesser  Asia,  and  having  reduced  to  subjection  Media,  Par- 
thia,  and  some  other  Eastern  provinces,  had  returned  to  An- 
tioch  with  great  riches  and  an  immense  army. 

As  soon  as  he  heard  of  the  death  of  Ptolemy  Philopater, 
and  the  ascension  of  his   son  Ptolemy  Epiph-    League  be- 
anes,  who  was  then  but  five  years  of  age,  he    SiS»nd^iip 
forgot,  or  rather  disregarded,  the  obligations  of    of  Macedon- 
the  existing  treaty,  and  resolved  to  extend  his  dominions 
by  the  conquest  of  Egypt.     And  in  this  design  Antiochus 
was  not  alone.     He  and  Philip,  king  of  Macedon,  entered 
into  a  league,  in  which  it  was   stipulated  that  the  latter 
should   have  the  provinces  of  Caria,  Libya,  Cyrene,  and 
Egypt,  and  that  the  former  should  have  all   the   rest  of 
Ptolemy's  dominions.     At  the  same  time  there  prevailed  in 
nearly  all  the  provinces  of  the  king  of  the  South  a  very 
seditious  spirit,  owing  to  the  maladministration  of  Agatho- 
cles,  his  prime  minister.    Many  of  the  Jews  also    Their  partiai 
then  revolted  from  Ptolemy.     It  was,  no  doubt,    success- 
the  general  expectation  that  the  confederated  Syrians  and 
Macedonians  would,  under  the  circumstances,  very  soon  take 
possession  of  the  whole  empire,  and  hence  all  Ccele-Syria 
and  Palestine  submitted  to  Antiochus  with  very  little  op- 
position. 

But  the  decrees  of  the  Roman  Senate  soon  gave  a  new  as- 
pect to  the  war.    The  Egyptians,  being  greatly    interference 
distressed  on  account  of  the  league  made  against    of  the  Eomans- 
their  infant  king,  sent  an  embassy  to  the  Romans,  soliciting 
8 


114  REASON  AND  REVELATION. 

their  protection,  and  offering  them  the  guardianship  of  the 
king  and  the  regency  of  the  kingdom  during  his  minority. 
The  Romans  very  willingly  accepted  this,  and  sent  three  am- 
bassadors to  Philip  and  Antiochus,  requiring  them  to  desist 
from  any  further  interference  in  the  affairs  of  Egypt. 

Soon  after,  while  Antiochus  was  engaged  in  a  war  with 
1;  ryof  Attains,  king  of  Pergamos,  the  Egyptian  min- 

^PatarttM  *strv  sent  ^coPas>  with  a  gr(?at  army,  into  Pal- 
Kgyp-  i-stine  and  Coele-Syria  for  the  recovery  of  these 
provi ixv<.  He  soon  conquered  all  Judea,  put 
a  garrison  in  tin-  ea-tle  at  .Jerusalem,  and  returned  to  Alex- 
andria covered  with  glory  and  the  spoils  of  victory.  Dur- 
ing this  campaiirn  many  of  the  revolting  Jews  were  put  to 
death.  Joseph  us  says  the  Jews  submitted  to  Scopas  by 
force,  but  to  Antiochus  they  submitted  willingly.* 

IX.  "  So  the  king  of  t/ie  north  shall  come  (into  Judea  again), 
and  cast  up  a  mount,  and  take  the  most  fenced  cities.  And 
the  arms  of  the  south  sJiall  not  to&uta&dj  neither  his  chosen 
people;  neither  shall  flu-re  he  "////  *//v//y//  to  withstand.  But 
he  that  comet  h  ngfilnnf  him  shall  do  occo/v //'////  to  his  own  will; 
and  none  shall  xtmul  Ixfore  him.  And  he  shall  stand  (stand 
firm,  or  establish  his  dominion)  in  the  glorious  land  (Judea) 
which  by  his  hand  shall  be  consumed."  (V.  15,  16.) 

On  the  remonstrance  of  the  Roman  Senate,  Antiochus 
Defeat  of  sco-  withdrew  his  forces  from  Pergamus,  and  again 
pas  by  Antio-  lead  them  into  Coale-Syria  and  Palestine.  Sco- 
pas was  sent  against  him  with  a  choice  army. 
They  met  at  Paneas,  near  the  source  of  the  river  Jordan, 
where  the  Egyptians  were  defeated  with  great  slaughter. 
Scopas  fled  with  ten  thousand  men  to  Sidon ;  but  he  was  so 
closely  and  so  strongly  besieged  by  Antiochus  that,  although 
the  government  at  Alexandria  sent  for  his  relief  three  of  their 

*Prideaux's  Connection,  vol.  ii,  pp.  83-87;  Rollin's  Ancient  History, 
vol.  iii,  pp.  451^454;  also,  vol.  iv,  pp.  7-20. 


DIVINE  ORIGIN  OF  THE  BIBLE.  115 

best  generals  and  their  most  reliable  troops,  (chosen  people,} 
he  was  forced  to  surrender,  on  the  condition  of  life  only. 
He  and  his  troops  were  then  stripped  and  sent  back  to 
Egypt. 

Antiochus  then  took  all  the  most  fenced  cities  and  strong- 
holds of  Palestine.  From  this  time  the  king 

Palestine  re- 

of  the  North  reigned  over  Judea,  the  glorious  t;iken  "n<1  i^id 
land,  by  whose  hand  it  was  consumed,  till  driven 
to  desperation  by  the  cruelty  and  inhumanity  of  Antiochus 
Epiphanes,  the  Jews  threw  off  the  Syrian  yoke  and  main- 
tained a  nominal  independence,  until  they  were  subjugated 
by  the  Romans,  63  B.  C.* 

X.  "He  shall  also  set  his  face  to  enter  with  the  strength  of 
his  whole  kingdom,  and  upright  ones  with  him  ;  thus  shall  he  do : 
and  he  shall  give  him  the  daughter  of  women,  corrupting  her  : 
but  she  shall  not  be  on  his  side,  neither  be  for  him."  (V.  17.) 

Having  conquered  Crele-Syria  and  Palestine,  Antiochus 
was  ready  to  enter  Egypt  with  the  strength  of    His  purpose  to 
his  whole  kingdom,  composed  now  of  upright    jj.^  jf?^ 
Israelites  as  well  as  idolatrous  Gentiles.     But    and  then  by 
the  aspect  of  affairs  in  Asia  Minor  and  Greece 
seems  to  have  suddenly  changed  his  designs,  and,  therefore, 
what  he  was  not  prepared  to  do  by  force  he  attempted  to  ac- 
complish by  stratagem  and  diplomacy.     With  a  fraudulent 
design,  as  Jerome  informs  us,  he  sent  an  ambassador  to 
Alexandria,  with  proposals  of  marriage  between  Ptolemy  and 
his  own  beautiful  daughter  Cleopatra.     The  conditions  were 
accepted,  and  the  marriage  afterward  consummated.     But  the 
promised  dowry,  and  all  the  other  attempts  of  Antiochus  to 
corrupt  his  daughter,  could  not  alienate  her  from    C1      tra  true 
the  interests  of  her  husband.     Faithful  to  his    to  the  interests 

,  .     ,  of her  husband. 

cause,  she  even  accompanied  an  embassy  sent  to 
congratulate  the  Romans  after  they  had  defeated  her  father  at 
*Prideaux,  vol.  ii,  pp.  87,  88;  Rollin,  vol.  iv,  p.  20. 


116  REASON  AND  REVELATION. 

Thermopylae,  and  to  exhort  them  not  only  to  drive  him  out 
of  Greece,  but  also  to  carry  the  war  into  Asia.* 

XL  "Aff<  /•  ////.v,  he  xltail  turn  liia  face  in  to  the  isles,  and 
shall  take  many:  but  a  prince  for  his  own  behalf  shall  cause 
the  reproach  offered  by  him  to  cease;  irifhnnt  ///x  own  reproach 
he  shall  cause  it  to  turn  upon  him."  (V.  18.) 

When  Antiochus  thought  he  had  secured  the  favor  of 
Ptolemy  by  the  proposed  marriage,  he  turned 


the  JBcMaaod    hi*  ^l(>(-  to  the  islands  of  the  sea.      With  a  fleet 


"  of  one  hundred  large  ships  of  war  and  two  hun- 
dred smaller  vessels,  he  subdued  some  of  the  most  important 
maritime  places  on  the  coasts  of  Greece,  Thrace,  and  Asia 
Minor,  and  took  Samos,  Kul>ea,  and  several  other  islands  in 
the  .Ivjcan  and  Mediterranean  Seas.  But  the  Romans  soon 
turned  the  tide  of  his  fortune.  Acilius  routed  his  army  at 
HU  •nbMquent  Thermopylae,  Livius  and  ^Emilius  defeated  his 
ftect  in  two  successive  engagements,  and,  finally, 
Lucias  Cornelius  Scipio  gained  a  decisive  vic- 
tory over  him  in  Asia  Minor,  near  the  city  Magnesia,  at 
the  foot  of  Mount  Siphylus.  Antiochus  lost  fifty  thousand 
infantry  and  four  thousand  cavalry  slain  on  the  field  of  bat- 
tle ;  one  thousand  four  hundred  more  were  taken  prisoners, 
and  he  himself  escaped  with  difficulty  to  Sardis.f 

XII.  "Then  he  shall  turn  his  face  toward  the  fort  of  his 
own  land  :  but  he  shall  stumble  and  fall,  and  not  be  found." 
(V.  19.) 

From  Sardis  Antiochus  went  to  Celaena?,  in  Phrygia,  to 
join  his  son  Seleucus,  and  thence  made  all  possible  haste  to 
"  the  fort  of  his  own  land."  As  soon  as  he  arrived  at  An- 
tioch  he  sent  his  nephew,  Antipater,  and  Zeuxis,  former 
His  treaty  with  governor  of  Lydia  and  Phrygia,  to  desire  peace 
the  Romans.  wjt^  fae  Romans.  A  treaty  was  made  at  Sar- 


*  Prideaux,  vol.  ii,  pp.  88-92;  Rollin,  vol.  iv,  pp.  20  21. 
t  Prideaux,  vol.  ii,  pp.  92-9.6  ;  Rollin,  vol.  iv,  pp.  45-76. 


DIVINE  ORIGIN  OF  THE  BIBLE.  117 

dis,  and  afterward  ratified  by  the  Roman  Senate,  in  which  it 
was  agreed  that  Antiochus  should  deliver  up  Hannibal,  the 
Carthagenian,  and  Thoas,  the  Etolian,  who  were  the  chief 
instigators  of  the  war ;  that  he  should  defray  all  its  expenses, 
which  were  estimated  at  fifteen  thousand  Euboic  talents ;  that 
he  should  quit  all  Asia  Minor  west  of  Mount  Taurus,  and 
that  he  should  give  twenty  hostages  for  the  faithful  perform- 
ance of  the  stipulated  conditions  of  the  treaty. 

Soon  after  this,  five  hundred  talents  were  paid  to  the 
consul  at  Ephesus,  two  thousand  five  hundred  more  were 
to  be  paid  as  soon  as  the  Senate  would  ratify  the  treaty, 
and  the  rest  in  twelve  annual  installments.  Antiochus  was 
greatly  perplexed  to  make  these  payments.  He  made  a  tour 
through  his  eastern  provinces  to  collect  his  revenues.  When 
he  arrived  at  Elymais  he  was  informed  that  there  was  a  great 
amount  of  treasure  in  the  temple  of  Jupiter  Belus.  This 
temptation  was  too  strong  for  a  prince  pressed  as  he  then 
was  for  money,  and,  at  the  same  time,  destitute  of  moral 
principle,  and,  therefore,  he  stumbled  and  fell.  Under  a 
false  pretense,  he  entered  the  temple  by  night,  and  carried 
away  all  the  wealth  that  had  been  treasured  up  there  for 
many  years ;  but  when  the  people  heard  of  it,  Death  of  Anti_ 
they  were  so  greatly  exasperated  that  they  im-  ochus- 
mediately  slew  him  and  all  his  attendants,  185  B.  C.* 

XIII.  "Then  shall  stand  up  in  his  estate  a  raiser  of  taxes 
in  the  glory  of  the  kingdom.  But  within  a  few  days  he  shall 
be  destroyed,  neither  in  anger  nor  in  battle."  (V.  20.) 

This  is  a  perfect  miniature  of  Seleucus  Philopater,  the  son 
and  successor  of  Antiochus  the  Great.  The  an-  •  Reign  of  Seleu. 
nual  payment  of  one  thousand  talents  to  the  cus  phil°Pater- 
Romans,  besides  meeting  the  expenses  of  his  own  govern- 
ment, rendered  the  taxes  of  the  provinces  very  oppressive 
during  his  entire  reign.  He  sent  his  treasurer,  Heliodorus; 
*  Prideaux,  vol.  ii,  pp.  97,  98;  Rollin,  vol.  iv,  pp.  79-87. 


118  REASON  AND  REVELATION. 

to  rob  the  temple  at  Jerusalem,  but  the  God  of  Israel  inter- 
fered to  prevent  this  sacrilege.  After  a  feeble  and  ignomin- 
ious reign  of  eleven  years,  or  prophetic  days,  he  was  cut  off, 
neither  in  anger  nor  in  battle,  but  by  the  secret  treachery  of 
his  own  treasurer,  Heliodorus,  175  B.  C.* 

XIV.  "And  in  his  estate  shall  stand  up  a  vile  person,  to 
whom  they  shall  not  r/irc  fin-  honor  of  the  kingdom;  but  he 
shall  come  in  peaceably,  and  obtain  the  kingdom  by  flatteries" 
(V.  21.) 

The  subject  of  this  section  is  Antiochus  Epiphanes,  son  of 
HowAntiochus  Antiochus  the  Great,  and  brother  of  the  late 
.M!, !'i' uT  *  k HILT.  1 1 <•  was  ( me  of  the  twenty  hostages  chosen 
thro  MI-  of  Syria.  ai)(|  (l(.ljvcre(l  for  the  faithful  performance  of  all 
the  conditions  and  terms  of  the  treaty  whieh  his  lather  had 
made  with  tin-  Romans  after  the  battle  of  Magnesia.  In 
this  capacity  he  remained  in  Italy  thirteen  years;  but  for 
some  reason  his  brother  Seleucus  wished  him  to  return  to 
Antioch,  and,  in  order  to  obtain  him,  he  sent  to  Rome,  as 
a  substitute,  his  only  son,  Demetrius  who  was  then  about 
twelve  years  of  age.  Antioehus  was  set  at  liberty,  and  had 
returned  as  far  as  Athens,  when  lie  heard  that  Heliodorus, 
having  poisoned  Seleucus,  was  endeavoring  to  usurp  the 
throne,  and,  moreover,  that  a  strong  party  had  declared  in 
favor  of  his  own  sister,  Cleopatra,  queen  of  Egypt.  He 
also  knew  that  Demetrius,  who  was  then  a  hostage  at  Rome, 
was  the  lawful  heir  and  successor  of  Seleucus.  But,  not- 
withstanding all  these  obstacles,  he  resolved  that  he  would, 
if  possible,  be  the  next  king  of  Syria,  and  what  he  could 
not  obtain  by  the  right  of  birth  or  by  the  choice  of  the 
people,  he  determined  to  secure  by  his  flatteries.  Accord- 
ingly, by  flattering  speeches  and  fair  promises,  he  gained  the 
assistance  of  Eumenes,  king  of  Pergamos,  against  Helio- 
dorus. At  the  same  time  he  greatly  flattered  the  Syrians, 
*Prideaux,  vol.  ii,  pp.  102-105:  Rollin,  vol.  iv,  pp.  87-121. 


DIVINE  ORIGIN  OF  THE  BIBLE.  119 

so  that,  by  a  show  of  clemency,  he  secured  their  favor,  and 
thus,  without  very  much  opposition  from  any  of  his  compet- 
itors, he  came  in  peaceably,  and  obtained  the  kingdom  by 
flatteries. 

He  afterward  assumed  the  title  of  Epiphanes,  i.  e.,  the 
Illustrious.     But  Daniel  here  calls  him  a  vile 

.  His  character. 

person,  and  many  of  his  contemporaries  called 
him  Epimanes,  or  the  madman,  on  account  of  his  low,  base, 
and  lascivious  demeanor.  We  learn,  from  the  writings  of 
Polybius,  Philarchus,  Livy,  and  other  heathen  historians, 
that  he  would  often  leave  his  palace,  with  two  or  three  of 
his  domestics,  and  ramble  up  and  down  the  streets  of  An- 
tioch ;  that  he  would  visit  the  shops  of  goldsmiths,  and  dis- 
pute with  them  about  the  merest  trifles  of  their  art ;  that  he 
would  associate,  drink,  and  carouse  with  the  very  dregs  of 
the  people ;  that  he  would  go  uninvited  to  parties  of  pleas- 
ure, and  indulge  in  all  the  vanities,  follies,  and  wanton  fool- 
eries of  the  young ;  that  he  would  often  lay  aside  his  royal 
dress,  put  on  a  Roman  gown,  and  assume  the  character  of  a 
Roman  politician ;  that  he  would  spend  large  portions  of  his 
revenue  in  fits  of  drunkenness,  revelry,  and  debauchery ;  that 
he  would  sometimes  leave  his  palace  and  walk  about  the 
streets  in  a  Roman  dress,  with  a  crown  of  roses  on  his  head, 
and  stones  under  his  garments  to  pelt  any  who  would  attempt 
to  follow  him  on  such  occasions ;  that  he  would  bathe  in  the 
public  baths,  and  disgust  all  present  by  his  obscene  behavior ; 
and,  in  short,  that  his  general  demeanor  proved  him  to-be 
a  vile  and  despicable  person.* 

XV.  "And  with  the  arms  of  a  flood  shall  they  be  overfloivn 
before  him,  and  shall  be  broken;  yea,  also  the  Prince  of  the 
Covenant.  And  after  the  league  made  with  him  he  shall 
work  deceitfully:  for  he  shall  come  up  and  become  strong 
with  a  small  people.  And  he  shall  enter  peaceably,  even  upon 
*Prideaux,  vol.  ii,  pp.  97-107;  Rollin,  vol.  iv,  pp.  71,  121. 


120  REASON  AND  REVELATION. 

the  fattest  places  of  the  province.  And  he  shall  do  that 
which  his  fathers  have  not  (Jo tie,  nor  his  fathers'  fathers;  he 
fih  fill  w.tittf-r  among  than  the  prey,  and  spoil,  and  riches." 
(V.  22-24.) 

Notwithstanding  Antiochus's  eccentricities  and  the  debus- 
ing idio-yncrasics  of  his  character,  the  prophet  foresaw  that 
he  would  succeed  in  his  ambitious  designs,  and  become  pow- 
erful. All  his  competitors  for  the  crown  were  swept  away 
iiNtr.M.-ii-r-  from  before  him  as  if  by  a  flood  ;  and  Onias,  the 
with'  tho'iugh  PHnce  of  the  Covenant,  or  High  Priest  of  the 
Prie8t-  .lews,  wu<  also  deposed,  and  liis  oilice  was  sold 

to  his  brother  Jason  for  three  hundred  and  sixty  talents  of 
silver.  But  after  the  contract  was  made,  with  Jason,  Anti- 
ochus  worked  deceitfully  :  for  three  years  afterward,  lie  auaiu 
sold  the  Hiirh  Priesthood  to  his  younger  brother,  Menelaus, 
for  three  hundred  talents  more. 

What  follows,  as  far  as  the  last  clause  of  the  twenty- 
fourth  verse,  isamere  recapitulation  and  amplification  of  what 
precedes.  From  Rome  Antiochus  came  up  to  Antioch  with 
only  a  few  attendants,  and  for  a  >hort  time  he  had  but  a  few 
HiBiuraniof  adherents  in  Syria;  but  through  the  favor  of 
Eumenes,  the  influence  of  his  own  insinuating 
manner,  and  the  prodigality  of  his  gifts,  he  soon  became 
strong,  and  took  possession  of  the  eastern  as  well  as  most 
of  the  western  provinces,  for  he  did  that  which  neither  his 
fathers  nor  his  fathers'  fathers  had  done.  With  a  profuseness 
before  unknown,  he  scattered  among  the  people  the  prey  of 
his  enemies,  the  spoils  of  their  temples,  the  riches  of  his 
friends,  and  even  the  surplus  of  his  own  revenues.  Jose- 

Kvi,i,,,cuofhii  Phus  ^y8'  "In  his  Sifts  he  was  magnanimous 
extravagance  and  munificent."  The  author  of  the  first  book 
of  Maccabees  says,  that  "in  the  liberality  of  his 
gifts  he  abounded  above  the  kings  that  were  before  him." 
And  Polybius  mentions  several  instances  of  his  extra va- 


DIVINE  ORIGIN  OF  THE  BIBLE.  121 

gance.  Among  other  things,  he  says  that  Antiochus  would 
sometimes  bestow  very  large  gifts  on  entire  strangers,  and 
that  at  other  times,  standing  in  the  public  streets,  he  would 
throw  handfuls  of  money  among  the  people,  saying,  "Let 
him  take  it  to  whom  fortune  sends  it."* 

XVI.  "  And  he  shall  forecast  his  devices  against  (upon) 
the  strongholds  (fortifications)  for  a  time."     (V.  24.) 

Ptolemy  Epiphanes  died  180  B.  C.,  and  was  succeeded  by 
his  son,  Ptolemy  Philometor,  who  was  then  only  six  years 
of  age.  His  first  guardian  was  his  mother,  Cleopatra,  the 
sister  of  Antiochus  Epiphanes,  king  of  Syria.  During  her 
life  peace  continued  between  the  king  of  the  North  and  the 
king  of  the  South ;  but  after  her  death,  and  until  the  young 
prince  reached  his  majority,  the  affairs  of  Egypt  were  admin- 
istered by  Lennseus,  an  Egyptian  nobleman,  and  Eulseus, 
one  of  Ptolemy's  pedagogues.  Soon  after  these  Ground  of  dim- 
men  entered  upon  the  duties  of  their  office,  they  put^  bet  ween"" 
demanded  of  Antiochus  the  provinces  of  Ccele- 
Syria  and  Palestine,  on  the  ground  that  they 
belonged  to  Ptolemy  Soter,  according  to  the  distribution  that 
was  made  of  Alexander's  empire  after  the  battle  of  Ipsus, 
and  also  because  that  Antiochus  the  Great  had  promised  to 
restore  them  to  Ptolemy,  as  the  dower  of  his  daughter  Cleo- 
patra; but  Antiochus  denied  the  justice  of  both  these  claims, 
and  in  anticipation  of  war,  he,  for  a  time,  forecast  his  devices 
by  repairing  and  strengthening  the  strongholds  and  fortified 
cities  of  these  provinces.f 

XVII.  "  And  he  shall  stir  up  his  power  and  his  courage 
against  the  king  of  the  South  with  a  great  army.     And  the 
king  of  the  South  shall  be  stirred  up  to  battle  with  a  great  and 
mighty  army ;  but  he  shall  not  stand,  for  they  shall  forecast 
devices  against  him.     Yea,  they  that  feed  of  a  portion  of  his 

*  Prideaux,  vol.  ii,  pp.  107-110;  Josephus,  vol.  i,  p.  407. 
t  Prideaux,  vol.  ii,  pp.  109, 110;  Rollin,  vol.  iv,  p.  122. 


122  REASON  AND  REVELATION. 

meat  shall  destroy  him;  and  his  army  shall  overflow,  and 
many  shall  fall  down  slain.  And  both  these  kings'  hearts 
shall  be  to  do  mischief ;  and  they  shall  speak  lies  at  one  table  ; 
but  it  shall  not  prosper,  for  yet  the  end  shall  be  at  the  ap- 
pointed time.  Then  shall  he  return  into  his  land  with  great 
riches."  (V.  25-28.) 

Antiochus,  having  made  all  necessary  preparations  for  a 

successor          war  with  Ptolemy,  resolved  not  to  wait  for  the 

during  the  first    enemy,  but  to  attack  him   in  his  own  fortress. 

The    first   battle   was   fought   between    .Mount 

('anus  and  lVlu>imn,  in  which  Antiochus  was  victorious. 

Early  the  next   spring,  171  B.  C.,  he  lead  another  army 

againM  Ptolemy,  routed  his  forces  on  the  frontiers  of  Egypt, 

ni« Rains  to°k  Polusium,  M< -inplns,  and  all  the  other  for- 

the          tilled  cities  of  Kirvpt,  except  Alexandria.     Ptol- 

g,.,-, ,(,,  Ja 

emy  also  fell  into  his  hands,  in  some  way  which 
history  does  not  record;  but  it  is  generally  conceded  that 
the  misfortunes  which  at  that  time  befell  K^vpt  were  not 
owing  so  much  to  the  cowardice  and  incapacity  of  her  king 
as  to  the  injudicious  and  malicious  conduct  of  those  who  fed 
upon  a  portion  of  his  meat,  and  especially  to  the  corrupting 
influence  of  EulaMis.  hi-  instructor  and  guardian.  This  man 
had  purposely  led  his  royal  pupil  into  every  extreme  of  lux- 
Defect  in  ur^  ll11^  t>^'mniacv>  to  render  him  the  more  in- 

rt..i.'niy'§  capable  of  managing  his  own  affairs  and  the  con- 

education.  .  .    .  .      ,  ,    .       . 

concerns  01  his  kingdom,  ana  thereby  to  secure 

for  himself,  during  the  king's  majority,  the  same  office  which 
he  had  so  much  abused  during  his  minority.  Ptolemy  was 
therefore  wholly  unfit  for  the  crisis.  While  in  the  field  he 
always  kept  himself  as  far  out  of  danger  as  possible,  and  by 
his  very  effeminate  demeanor  he  so  disgusted  many  of  his 
friends  and  other  citizens  of  Alexandria  that  they  forsook 
Party  formed  mm>  and  the  following  year,  made  his  younger 
against  him.  brother,  Evergetes,  king  in  his  stead.  In  this 


DIVINE  ORIGIN  OF  THE  BIBLE.  123 

dilemma,  it  is  most  probable  that  he  voluntarily  surrendered 
himself  to  his  uncle  Antiochus  for  protection. 

Be  this  as  it  may,  of  this  we  are  certain,  that  for  some 
time  the  uncle  and  the  nephew  were  associated  Mutual  raise 

, .  n  -i     .        ,  -i        .     ,  pretensions  of 

together  as  guardian  and  ward  in  the  interests  both  Antiocima 
of  Egypt.  They  ate  at  the  same  table,  and  "^ptoiemy. 
professed  for  each  other  the  most  cordial  friendship.  An- 
tiochus expressed  much  concern  for  the  welfare  of  Philo- 
mator,  and  the  latter  acknowledged  his  very  great  obliga- 
tions to  his  uncle,  and  laid  the  whole  blame  of  the  war  on 
Eulseus,  his  prime  minister.  But  all  this  was  a  mere  game 
of  deception  and  falsehood;  for  Ptolemy  embraced  the  very 
first  opportunity  of  freeing  himself  from  the  restraints  and 
guardianship  of  his  uncle ;  and  as  soon  as  Antiochus  had 
secured  the  peaceable  possession  of  the  country,  he  seized 
upon  whatever  he  saw  fit,  and  enriched  himself  and  his  sol- 
diers with  the  spoils  of  the  Egyptians.  Thus  did  he  return 
to  his  own  land  with  great  riches.* 

XVIII.  "And  his  heart  shall  be  against  the  holy  cove- 
nant, and  he  shall  do  exploits,  and  return  to  his  own  land." 
(V.  28.) 

While  Antiochus  was  in   Egypt,  a  false  report  of  his 
death  was  spread  throughout  Palestine,  and  Ja-    Report  of  the 
son  thought  this  a  fit  opportunity  to  regain  the    death  of  Anti- 
High  Priesthood.      He  therefore   collected  to- 
gether about  one  thousand  men,  and  marched  against  Jeru- 
salem.    Many  of  the  citizens  joined  him,  with  whose  aid  he 
easily  overcame  the  rest,  drove  out  Menelaus,  and  unmerci- 
fully put  to  death  all  who  fell  into  his  hands,  and  whom  he 
regarded  as  his  enemies. 

When  Antiochus  heard  this,  he  supposed  that    His  barbarous 
the  Jews  had  made  a  general  insurrection,  and    Jj^j^f01 
he    therefore   set  out   immediately  to  quell  it. 

*Prideaux,  vol.  ii,  pp.  113,  114;  Rollin,  vol.  iv,  pp.  124,  125. 


124  REASON  AND  REVELATION. 

AVhat  most  exasperated  him  was  his  being  informed  that 
the  inhabitants  of  Jerusalem  greatly  rejoiced  when  they 
hoard  the  report  of  his  death.  He  therefore  besieged  the 
city,  took  it  by  storm,  and  for  three  d  it  up  to  the 

fury  and  avarice  of  his  soldiers,  in  which  time  eighty  thoti- 
i  men  were  inhumanly  butchered,  forty  thousand  were 
made  prisoners,  and  as  many  more  were  sold  into  sla 

After  this  Antiochus  entered  the  Temple,  explored  the 

Holy  and  the  Most  Holy  Place,  offered  swine's  flesh  on  the 

altar  of  burnt  offerings,  contemptuously  sprinkled  broth, 

made  of  the  same,  on  the  Temple,  carried  away  the  altar  of 

the  table  of  shew-luvad,  the  candlestick,  and  the 

i   vessels,  to  the  value  of  one  thousand  eight 

hundred   talents  of  gold.     He  then  robbed  other  parts  of 

.  and  returned  to  Antioeh  loaded  with  the  immense 

spoils  of  both  Knypt  and  Judea.* 

XIX.  "At  //«•  appointed  HIM  he  shall  return  and  come  to 
the  south;  but  it  shall  not  be  as  the  former  or  as  the  latter 
(invasion).  For  the  ships  of  Chittim  shall  come  agai 
therefore  shall  he  be  grieved,  and  return,  and  have  in<ligna- 
against  the  Holy  Covenant.  So  shall  he  do;  he  shnll 
men  return,  and  have  intelligence  with  them  that  forsake  the 
Holy  Covenant."  (V.  29,  30.) 

The  next  spring.  1(59  B.  C.,  Antiochus  returned  into  1 

with  a  determination  to  finish  the  work  of  its 

11:.-  pi'P-  *  '  to 

wduw  E*jpt      entire  subjugation,  and  especiallv  to  vanquish 

byciTilwar..  JT*  .      '  ,   / 

the  party  that  was  now  becoming  powerful  un- 
der Ptolemy  Kv  tunger  brother  of  Philometor. 
He  first  led  his  army  against  Alexandria  :  but  this  for 
was  found  to  be  impregnable.  He  then  changed  his  plan  of 
conquest,  and  resolved  to  weal  ;>t,  and  therein*  to  se- 
cure it  the  more  readily  by  keeping  up  a  civil  war  between 
the  two  brothers,  who  were  then  contending  for  the  crown ; 

*Prideaux,  Yol.  ii,  p.  115;  Rollin,  roL  ir,  pp.  124,  125. 


DIVINE  ORIGIN  OF  THE  BIBLE.  125 

ami  ho  therefore  raised  the  siege  of  Alexandria,  led  his  army 
Memphis,  and  invested  Philometor  with  such  power  and 
authority  as  he  thought  would  enable  him  to  withstand  the 
forces  of  Evergetes;  and  he  himself  then  returned  to  An- 
tioch. 

But,  to  his  great  mortification,  he  soon  learned  that  Philo- 
metor had  played  the  hypocrite  as  well  as  him-    His  disappoint. 
self;  that  he  had  been  fully  reconciled  to  his    ment- 
brother  Evergetes,  and  that  the  two  were  then  reigning 
jointly  in  Alexandria. 

He  then  laid  aside  the  mask,  and  publicly  proclaimed  his 
intention  to  take  Egvpt  bv  force.     The  winter 

&*  "         *  Resolution  to 

was  spent  in  making  preparations  for  the  war.  take  aii  Egypt 
Early  the  next  spring,  168  B.  C.,  he  sent  his 
fleet  to  Cyprus,  and,  at  the  same  time,  he  himself  led  a 
powerful  army  into  Egypt.  But  this  invasion  was  not  like 
either  the  first  or  the  second;  for  while  he  was  breathing 
vengeance  against  Alexandria,  within  four  miles  Roman  inter. 
of  the  city,  he  was  met  by  ambassadors  who  had  ference- 
just  arrived  in  ships  from  Chittim  or  Italy,  and  who,  at  the 
request  of  Ptolemy,  had  been  sent  by  the  Roman  Senate 
to  forbid  his  further  interfering  with  the  affairs  of  Egypt. 
AVith  one  of  them,  Caius  Popilius,  Antiochus  had  formed 
a  very  pleasant  and  familiar  acquaintance  at  Rome,  and, 
therefore,  as  soon  as  he  recognized  him,  he  offered  to  em- 
brace him  as  his  old  friend;  but  Popilius  declined  the 
compliment,  saying  that  his  country's  interests  should  be 
placed  before  private  friendships,  and  that  he  must,  there- 
fore, know  whether  he  was  an  enemy  or  a  friend  to  the  Ro- 
man people.  He  then  handed  to  him  the  written  decree 
of  the  Senate.  Antiochus  read  it,  and  said  he  would  con- 
sult with  his  friends,  and  speedily  give  him  such  an  answer 
as  they  would  advise.  But  Popilius,  with  the  wand  that 
he  had  in  his  hand,  drew  a,  mark  around  Antiochus,  and, 


126 


REASON  AND  REVELATION. 


in  a  very  firm  and  decided  manner,  said,  "Answer  the  Sen- 
ate before  you  stir  out  of  that  circle  ! "  This  was  certainly  a 
very  haughty  demand,  but  Antio<-hus  had  lived  long  enough 
at  Rome  to  understand  it,  and,  in  a  few  minutes,  he  said,  "  I 
will  act  according  to  the  request  of  the  Senate." 

This  put  an  end  to  the  war,  but  not  to  the  evil  temper 
rui         and  malicious  disposition  of  Antiochus.    He  left 
odtMafilMi*      I'-.-M'*    'n  krn':lt   wrath,  on   account  of  his  dis- 
appointment, breathing  vengeance  against  the 
unoffending  Jews.      When    he  camu  to    Palestine,   lie  sent 
Apolloniiis,  with  twenty-two  thousand   men,  to 

Diabolical  con-  »  * 

•inn  ..f  Apoiio-  destroy  Jerusalem.  For  a  few  days  after  his 
arrival,  this  general  concealed  his  diabolical 
purpose;  but,  on  the  next  Sabbath,  when  the  people  were 
all  collected  in  their  synagogues  for  social  worship,  he  or- 
dered his  troops  to  execute  his  bloody  commission.  The 
men  were  butchered,  the  women  and  children  were  taken 
captives,  and  the  city  was  plundered,  and  much  of  it  con- 
sumed by  fire. 

Apollonius  then  built  a  strong  tower  on  an  eminence  in 
the  city  of  David,  and  filled  it  with  soldiers  and  military 
stores  for  the  further  execution  of  the  will  of  his  majesty. 
The  temple  worship  was  then  wholly  suspended,  and  the  en- 
tire city  was  given  up  to  these  idolaters. 

This  was  but  a  part  of  the  malicious  purpose  of  Anti- 
ochus. He  was  resolved  to  execute  the  same 
summary  vengeance  on  all  the  Jews  throughout 
his  dominions.  As  soon,  therefore,  as  he  re- 
turned to  Antioch,  he  published  a  decree  in  which  he  re- 
quired all  the  people  of  his  empire  to  worship  the  same 
gods  that  he  worshiped,  and  to  observe  exclusively  the  same 
religious  ceremonies.  As  he  anticipated,  the  Gentiles  sub- 
mitted to  this  decree  without  much  opposition.  Many  of 
the  Jews  also  apostatized,  and  became  the  most  zealous  ex- 


Intolerant  de 
cr.'i-  of  Anti- 
ochus. 


DIVINE  ORIGIN  OF  THE  BIBLE.  127 

ecutioners  of  the  king's  decree.  Thus  had  he  intelligence 
with  them  that  forsook  the  Holy  Covenant.  Others  patiently 
suffered  martyrdom,  "not  accepting  deliverance  that  they 
might  obtain  a  better  resurrection.7' 

But  in  Modin,  a  town  in  the  inheritance  of  Dan,  the 
standard  of  opposition  was  raised  by  Matta-  Fi(1),lityofM.lt_ 
thias  and  his  five  sons,  Johannan  Kaddis,  tatiima  and  his 
Simon  Thassi,  Judas  Maccabseus,  Eleazar  Av- 
aran,  and  Jonathan  Apphus.  They  were  priests  of  the 
course  of  Jehoiarib,  and  all  zealously  devoted  to  the  laws 
and  institutions  of  Moses.  Mattathias,  seeing  a  Jew  offer- 
ing sacrifice  on  a  heathen  altar,  ran  upon  the  apostate  and 
slew  him.  At  the  same  time,  Apelles,  the  Syrian  com- 
mander, and  all  his  retinue,  were  put  to  death.  This  was 
the  first  of  a  series  of  heroic  exploits  that  once  more  se- 
cured to  Israel  for  a  time  their  national  independence. 
Mattathias  did  not  live  to  see  the  issue.  Worn  down  with 
the  fatigues  of  the  first  campaign,  he  died  166  B.  C.,  hav- 
ing appointed  his  son  Judas  Maccabseus  his  successor. 

Judas  was  eminently  qualified  for  the  crisis.    With  a  com- 
paratively small  force,  he  defeated  the  armies    Exploits  and 
of  Antiochus,  first  under  Apollonius,  governor    JlSafmatedt' 
of  Samaria,  then  under  Seron,  deputy-governor    bajus* 
of  Ccele-Syria,  afterward  under  Nicanor,  lieutenant  of  Ptol- 
emy Macron,  who  was  then  acting  as  governor  of  Ccele- 
Syria  and  Phoenicia.     Soon  after  this  he  routed  the  army 
of  Timotheus,  governor  of  the  country  beyond  the  Jordan, 
and,  finally,  that  of  Lysias,  a  nobleman  of  the  royal  family, 
to  whom  the  king  had  committed  the  government  of  all  the 
provinces  west  of  the  Euphrates,  with  special  orders  to  de- 
stroy the  whole  Jewish  nation  and  distribute  their  land  to 
others,  while  he  was  himself  attempting  to  restore  order  in 
the  eastern  portions  of  his  empire.     After  these  victories, 
Judas  led  his  army  to  Jerusalem,  pulled  down  the  heathen 


I 

128  REASON  AND  REVELATION. 

altar,  cleansed  the  temple,  supplied  it  with  new  furniture, 
and  restored  the  Mosaic  laws  and  ordinances  of  worship. 

Antiochus  was  at  Ecbatana,  in  Media,  when  he  heard  of 
the  defeat  of  Nicanor  and  Tirnotheus.  He  immediately  set 
out  for  Judea,  threatening  vengeance  and  utter  ruin  to  the 
whole  Jewish  nation.  When  near  Babylonia,  he  received 
furtlu-r  intelligence  that  Judas  had  also  defeated  Lysias,  re- 
taken Jerusalem,  rast  down  the  images  and  altars  that  he  had 
set  up,  and  fully  restored  the  wor.-hip  of  the  God  of  Israel. 
When  lie  had  received  this  message  he  became  perfectly  furi- 
ous, and  commanded  his  charioteers  to  double  their  speed, 
that  he  mi<;ht  the  sooner  satiate  his  vengeance  on  the  devoted 
I-r.n-liti--,  declaring  that  he  would  make  Jerusalem  the  bury- 
iii-_!-j>lare  of  tin;  whole  nation,  and  that  he  would  not  leave 
within  it  a  single  inhabitant.  But  while  he  was  uttering 
these  bou.-tful  words  the  hand  of  God  smote  him.  He  was 
.  ..fAnti-  immediately  sei/.-d  with  the  most  excruciating 
agony,  and,  after  suffering  indescribable  tor- 
ineuts  of  both  mind  and  body,  he  expired  at  Tabae,  on  the 
borders  of  Babylonia,  an  object  oi'di>«rust  to  all  spectators. 
Such  was  the  awful  and  monumental  end  of  this  " vile  per- 
son" according  to  the  united  testimony  of  Polybius,  Jo- 
sephns,  and  the  author  of  the  first  book  of  Maccabees.* 

XX.  "And  arms  shall  stand  on  his  party  (or  in  his  place,) 
and  they  shall  pollute  the  sanctuary  of  strength,  and  shall  take 
away  tic-  ihiily  sacrifice,  and  they  shall  place  the  abomination 
that  maketh  desolate"  (V.  31.  Compare  Matthew  xxiv :  15.) 

All  this  evidently  refers  to  the  Roman  army.  From  the 
independence  death  of  Antiochus  Epiphanes,  164  B.  C.,  to  the 
^me  °^  tne  R°man  invasion,  the  Jews,  though 
greatly  harassed  by  the  Syrians,  maintained  in 
some  measure  their  national  independence,  and  the  services 

*See  on  this  section  Prideaux,  vol.  ii,  pp.  116-136;  Rollin,  vol.  iv,  pp. 
128-140;  and  Josephus,  vol.  i,  pp.  410-419. 


DIVINE  ORIGIN  OF  THE  BIBLE.  129 

of  the  temple  were  daily  and  regularly  performed.     But  in 
the  year  65  B.  C.,  the  Koman  armies  stood  up    . 

A       Roman  con- 

and  were  firmly  established  in  the  place  of  An-  quest  of  Syria 
tiochus.  At  that  time  Pompey  the  Great  re- 
duced all  Syria  to  a  Roman  province,  and  two  years  after 
that,  having  been  requested  to  decide  upon  the  claims  of 
Hyrcanus  and  his  brother  Aristobulus  to  the  miter  and  the 
crown  of  Israel,  Pompey  led  a  great  army  into  Judea,  took 
Aristobulus  captive,  slew  twelve  thousand  of  his  party,  who 
had  taken  refuge  in  the  temple,  broke  down  the  walls  of 
Jerusalem,  restored  Hyrcanus  to  the  office  of  high  priest, 
and  made  him  prince  over  the  whole  country,  on  condition 
that  he  should  pay  an  annual  tribute  to  the  Romans;  but 
he  took  away  his  crown,  and  confined  his  jurisdiction  to  the 
old  limits  of  Judea. 

In  A.  D.  8,  Archelaus,  son  of  Herod  the  Great,  was  con- 
demned for  maladministration,  and  banished  to 

Judea  reduced 

Gaul,  and  Judea  was  then  reduced  to  a  Homan    to  a  Roman 

province. 

province. 

From  that  time  the  power  of  life  and  death  was  taken 
away  from  the  Jews,  and  their  bill-  of  rights  was,  in  many 
other  respects,  very  much  restricted.  But  the  The  gcepter  not 
scepter  had  not  yet  wholly  departed  from  Judah,  yet  wrested 

,  0,1   -i    i  i  •       i  •         pn    •    i      from  Judah. 

because  Shiloh  had  not  yet  come  in  his  official 
capacity.     The  Jews  still  had  their  Sanhedrim  and  inferior 
courts  of  judicature,  and  still  they  continued  to  worship  God 
according  to  their  own  laws  and  institutions. 

But  when  they  crucified  the  Lord  of  life  and  glory,  the 
cup  of  their  iniquity  was  full.  Anarchy,  dis-  Degtruction  of 
order,  and  rebellion  rapidly  increased  among  the  Jerusalem  by 

7  .  the  Romans. 

people  till  Titus  set  up  the  Roman  ensigns,  or 
symbols  of  abomination  and  desolation,  around  Jerusalem, 
demolished  its  walls,  dug  up  its  foundations,  slew  one  mill- 
ion one  hundred  thousand  of  its  inhabitants,  polluted  and 
9 


130  REASON  AND  REVELATION. 

afterward  destroyed  the  temple  or  sanctuary  of  strength,  and 
put  an  end  to  the  daily  sacrifices,  A.  D.  70.* 

X  X  I.  "  And  such  as   do   wlfkcdhj  against   the   covenant 
slmll  /„>  crtrrnjtt  hi/  //W/ovVx."      (V.  32.) 

The  change  of  number  here,  from  the  plural  to  the  sinmi- 
and         Jar,  is  very  significant.     The  Roman  army  first 
!,',!'"        invaded  Judea  in  the  days  of  the  republic.     No 
perors-  one  trill  then  governed  all  the  provinces.     The 

Roman  army,  under  the  consuls,  was  the  terror  of  nations, 
and  the  proper  subject  of  prophecy  relating  to  the  conquest 
of  kinirdoiiK;  ami  hence,  even  in  the  destruction  of  Jerusa- 
lem, the  eye  «,f  the  ;inLr<'l  still  rests  on  the  desolating  army. 
But  now  there  is  a  change  from  the  armv  to  the  emperor.  A 
new  system  of  religion  and  philosophy  was  now  threatening 
to  de^.latc  the  temples  of  the  Romans,  to  break  down  their 
altars,  destroy  their  images,  change  their  literature,  and  rev- 
olutionize the  manners  and  customs  of  the  whole  empire. 
To  prevent  thi-  the  mo-t  dreadful  penalties  were  threaten  ed, 
and  the  highest  reward-  were  offered  by  the  successive  em- 
perors; and  the<e,  in  many  cases,  were  <|iiite  effectual.  The 
temptations  offered  were  too  strong  for  all  who  could  be  in- 
fluenced by  a  time-serving  policy.  Multitudes  of  converted 
Jews,  as  well  as  Gentiles,  were  corrupted  or  caused  to  dissem- 
ble by  these  imperial  flatteries.  They  transgressed  the  Cov- 
enant, renounced  Christianity,  and  sacrificed  to  the  statues 
of  the  emperor  and  the  images  of  his  gods. 

XXII.  "  But  the  peopk  that  do  know  their  God  shall  be 
strong  and  do  exploit*:  and  they  that  understand  among  the 
people  shall  instruct  many.11     (V.  32,  33.) 
Exploits  of  the        There  is  not  on  record,  within  the  same  com- 
pass,  a  more  graphic  description  of  the  lives  and 

r  r 


other  primitive  .  . 

teachers  of         labors  oi  the  Apostles  and  other  primitive  teach- 
ltr'       ers  of  Christianity,  than  we  have  given  here  in 
*Josephus,  vol.  ii,  pp.  370-442. 


DIVINE  ORIGIN  OF  THE  BIBLE.  131 

these  prophetic  words.  That  most  of  the  early  proclaimers 
of  the  Gospel  were  of  the  seed  of  Abraham  according  to  the 
flesh  is  universally  conceded  ;  and  that  they  performed  a 
series  of  exploits  unparalleled  in  the  history  of  the  world, 
can  easily  be  proved  by  the  united  testimony  of  Jews  and 
Pagans,  as  well  as  Christians.  Never  since  time  began  was 
there  a  more  unequal  contest,  so  far  as  it  respects  human 
power,  than  was  the  war  between  Christianity  and  the  com- 
bined systems  of  Jewish  and  Gentile  superstition.  The 
advocates  of  the  former  were  generally  without  learning, 
without  wealth,  and  without  political  influence.  They  had 
to  contend  against  prejudices  strengthened  by  the  growth  of 
ages;  against  the  learning,  wealth,  power,  and  secular  in- 
terests of  all  the  proud  Rabbis,  philosophers,  and  political 
despots  of  the  world ;  and  more  than  all  that,  had  to  over- 
come and  hold  in  abeyance  all  the  sinful  propensities  of  man's 
unsanctified  nature.  But  they  shrunk  not  from  the  contest. 
Enlightened  by  the  Spirit  of  God,  and  clothed  with  the 
power  of  Omnipotence,  they  commenced  their  holy  warfare, 
according  to  prophecy,  in  the  city  of  Jerusalem.  Thence  the 
tocsin  was  sounded  throughout  Judea,  Syria,  Asia  Minor,  and 
all  other  parts  of  the  Roman  empire.  Every-where  the  cry 
was  heard,  "  These  that  have  turned  the  world  upside  down 
are  come  hither  also."  Philosophers  were  confounded,  ty- 
rants trembled,  idols  fell,  temples  decayed,  altars  moldered, 
and  vast  multitudes  in  all  parts  and  from  all  the  sects  of 
the  known  world  became  obedient  to  the  faith.  Such  were 
the  effects  produced,  the  revolutions  wrought,  and  the  victo- 
ries won  by  the  Holy  Twelve  and  their  coadjutors  in  the  proc- 
lamation of  the  everlasting  Gospel.  "While  the  Roman 
empire,"  says  Gibbon,  "  was  invaded  by  open  violence,  or 
undermined  by  slow  decay,  a  pure  and  humble  religion  gently 
insinuated  itself  into  the  minds  of  men,  grew  up  in  silence 
and  obscurity,  derived  new  vigor  from  opposition,  and, 


132  REASON  AND  REVELATION. 

iinally,  erected  the  triumphant  banner  of  the  Cross  on  the 
ruins  of  the  Capitol."1* 

XXIII.  "  Yet  they  shall  fall  by  the  sword,  and  by  famine, 
and  by  ca^firifit,  "//</  hij  spoil,  many  days."  (V.  33.) 

For  about  three  hundred  years  after  the  death  of  Christ, 
all  Christians,  and  especially  the  converted  He- 

•i.-nof 

ti...  primitive  brews,  were  objects  of  both  -Jewish  and  Gentile 
persecution.  Sometimes,  as  in  the  case  of  Ste- 
phen, they  wen-  ]»nt  to  death  through  t  lie  mere  envy,  malice, 
and  popular  fury  ni'the  multitude;  but  more  frequently  their 
martyrdom  \va<  sanctioned  by  the  laws  of  the  empire.  The 
amperore  Kero,  Hunitiau,  Trajan,  Marcus  Antoninus,  Sep- 
timus Severns,  Maximiuus,  Decius,  Valerian,  Aurelian,  and 
Dioclesian,  according  to  August  ine,  all  pablished  decrees  uu- 
thori/iuii  the  persecution  of  the  saints.  It  is  not  in  harmony 
with  my  purpose  to  enter  much  into  details,  but  the  follow- 
ing brief  extract  from  Gibbon,  touching  the  ten  years'  per- 
secution of  Dioclesian  and  his  two  colleagues,  Maximian  and 
Galerius,  will  be  interesting  to  the  reader :  "  The  next  day 
Extract  from  tne  general  edict  of  persecution  was  published,  in 
Gibbon.  which  it  was  enacted  that  the  Christian  churches 

in  all  the  provinces  of  the  empire  should  be  demolished  to 
their  foundations,  and  the  punishment  of  death  was  denounced 
against  all  who  should  presume  to  hold  any  secret  assemblies 
for  the  purpose  of  religious  worship.  It  was  further  decreed 
that  the  bishops  and  presbyters  should  deliver  all  their 
sacred  books  into  the  hands  of  the  magistrates,  who  were 
commanded,  under  the  severest  penalties,  to  burn  them  in 
a  public  and  solemn  manner.  By  the  same  edict  the  prop- 
erty of  the  church  was  at  once  confiscated,  and  the  several 
parts  of  which  it  might  consist  were  either  sold  to  the  high- 
est bidder,  united  to  the  imperial  domain,  bestowed  on  the 
cities  and  corporations,  or  granted  to  the  solicitations  of 
*  Gibbon,  vol.  i,  p.  66,  Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  133 

rapacious  courtiers.  After  taking  such  effectual  measures  to 
abolish  the  worship  and  dissolve  the  government  of  Chris- 
tians, it  was  thought  necessary  to  subject  to  the  most  intol- 
erable hardships  the  condition  of  those  who  should  still  re- 
ject the  religion  of  nature,  of  Rome,  and  of  their  ancestors. 
Persons  of  a  liberal  birth  were  declared  incapable  of  holding 
any  honors  or  employments,  slaves  were  forever  deprived 
of  the  hopes  of  freedom,  and  the  whole  body  of  the  people 
were  put  out  of  the  protection  of  the  law.  The  judges  were 
authorized  to  hear  and  to  determine  every  action  that  was 
brought  against  a  Christian ;  but  the  Christians  were  not 
permitted  to  complain  of  any  injury  which  they  themselves 
had  suffered,  and  thus  those  unfortunate  sectaries  were  ex- 
posed to  the  severity,  while  they  were  excluded  from  the 
benefits,  of  public  justice."  Other  decrees  followed.  The 
same  historian  adds:  "The  resentment  or  the  fears  of 
Dioclesian  at  length  transported  him  beyond  the  bounds 
of  moderation,  which  he  had  hitherto  preserved,  and  he 
declared,  in  a  series  of  cruel  edicts,  his  intention  of  abolish- 
ing the  Christian  name.  By  the  first  of  these  edicts,  the 
governors  of  the  provinces  were  directed  to  apprehend  all 
persons  of  the  ecclesiastical  order,  and  the  prisons  destined 
for  the  vilest  criminals  were  soon  filled  with  a  multitude  of 
bishops,  presbyters,  deacons,  readers,  and  exorcists.  By  a 
second  decree,  the  magistrates  were  commanded  to  employ 
every  method  of  severity  which  might  reclaim  them  from 
their  odious  superstitions,  and  oblige  them  to  return  to  the 
established  worship  of  the  gods.  This  rigorous  order  was" 
extended,  by  a  subsequent  edict,  to  the  whole  body  of  Chris- 
tians, who  for  ten  years  were  exposed  to  a  violent  and 
general  persecution."  * 

The  effect  of  these  edicts  may  be  better  imagined  than 

*  Gibbon,  vol.  ii,  chap.  xvi.     See,  also,  Waddington's  Church  History 
pp.  58-69;  Mosheim,  vol.  i,  pp.  51-59,  97,  105,  156-160,  208-211,  etc. 


134  REASON  AND  RE  VELA  TION. 

described.  The  number  of  Christians  that  suffered  death 
under  their  influence  was  so  great  that  at  one  time  Diode- 
sian  and  his  colleagues  seem  to  have  thought  that  they  had 
really  ftOOpfflpliflbad  their  diabolical  purpose,  and,  in  a  pom- 
vain  boast  of  ])()US  inscription,  they  announced  to  the  world 
that  they  had  "  extinguished  the  Christian  name 
and  superstition,  and  every-where  restored  the  worship  of 
the  gods  to  it-  former  purity  and  luster."  But  these  were 
vain  words,  for  Christ  had  said,  "On  this  rock  I  will  build 
my  Church,  and  the  Gates  of  Hades  shall  not  prevail  against 
It" 

XXIV.  "Now  when  they  shall  fall,  they  shall  be  //<//»'/ 
?/v'///  n  /iff/*'  J,>^>;  /jut  many  shall  cleave  to  them  with  flatter- 
ies." (V.  3-1.) 

Thi-se  word-  evidently  relate  to  the  help  which  the  con- 
-of con-  ri-rfi-il  Hebrews,  as  well  as  all  other  Christians, 
rorofchrto-  received  from  the  Emperor  Constantino.  In 
A.  D.  306  he  was  proclaimed  Emperor  of  the 
AVest  by  the  army  of  Gaul  and  Britain,  and  immediately  he 
granted  full  liberty  of  worship  to  all  his  subjects.  After  his 
victory  over  Max  en  tins,  A.  D.  312,  he  became  master  of  the 
whole  Western  empire,  and  in  connection  with  Licinius,  the 
emperor  of  the  eastern  provinces,  he  published  &  decree  of 
universal  toleration.  This  was  soon  followed  by  the  special 
edict  of  Milan,  in  wv '  n  it  was  required  that  all  places  of 
worship  and  public  lands  which  had  been  confiscated  should 
be  restored  to  the  church  without  dispute,  without  delay,  and 
without  expense.  In  A.  D.  324,  Constantine  became  sole 
emperor,  and  the  edict  of  Milan  was  then  republished  as 
the  law  of  the  whole  empire.* 

Had  Constantine  properly  comprehended  the  true  genius 

*  Murdock's  Mosheim,  vol.  i,  pp.  211-213 ;  Waddington's  Church  His- 
tory, p.  105.  See,  also,  Gibbon,  vol.  ii,  chaps.  14-16,  and  Lardner's  Credi- 
bility, vol.  viii,  p.  335,  Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  135 

of  the  Christian  religion,  and  merely,  as  in  these  United 
States,  granted  to  all  his  subjects  the  right  to  wor-   Thelr  advan. 
ship  God  according  to  the  dictates  of  their  own    taws  and  dis- 

.  °  .  -  ,  ,          ,    advantages. 

reason  and  conscience,  he  would  nave  rendered 
very  important  service  to  the  cause  of  Christianity,  and  very 
greatly  helped  the  Hebrew  Christians.  In  this  way  the  earth 
may  still  do  much  to  help  the  woman.  But  by  the  union  of 
church  and  state,  by  abolishing  paganism  and  making  Chris- 
tianity the  religion  of  the  empire,  and  himself  the  arbiter  of 
all  ecclesiastical  controversies,  he  has  left  it  doubtful,  in  the 
estimation  of  many,  whether,  on  the  whole,  his  course  was 
really  a  benefit  or  an  injury  to  the  church.  It  is  certain  that 
the  aforesaid  edicts  of  Constantine  gave  some  temporary  relief 
and  advantages  to  Christians ;  and  hence  the  Angel  said  that, 
after  a  long  period  of  persecution,  the  converted  Israelites 
would  receive  a  little  help.  But  he  anticipated  the  evils  that 
would  soon  result  from  this  political  interference,  and,  there- 
fore, immediately  added,  "But  many  shall  cleave  unto  them 
with  flatteries." 

"  It  is  evident,"  says  Mosheim,  "  that  the  victories  of  Con- 
stantine the  Great,  and  both  the  fear  of  pun-  Extracts  from 
ishment  and  the  desire  of  pleasing  the  Roman  Mosheim  and 

.          .  ^11         Gibbon. 

emperors,  were  cogent  reasons,  in  view  01  whole 
nations  as  well  as  of  individuals,  for  embracing  the  Chris- 
tian religion."*  And  the  skeptical  but  eloquent  Gibbon 
adds :  "  By  the  edicts  of  toleration,  he  (Constantine)  removed 
the  temporal  disadvantages  which  had  hitherto  retarded  the 
progress  of  Christianity,  and  its  active  and  numerous  minis- 
ters received  a  free  permission,  a  liberal  encouragement,  to 
recommend  the  salutary  truths  of  revelation  by  eveiy  argu- 
ment which  could  affect  the  reason  or  the  piety  of  mankind. 
The  exact  balance  of  the  two  religions  continued  but  for  a 
moment,  and  the  piercing  eye  of  ambition  and  avarice  soon 
*  Murdock's  Mosheim,  vol.  i,  p.  227. 


136  REASON  AND  REVELATION. 

discovered  that  the  profession  of  Christianity  might  con 
tribute  to  the  interests  of  the  present  as  well  as  of  a  future 
life.  The  hopes  of  wealth  and  honors,  the  example  of  an 
emperor  —  his  exhortations,  his  irresistible  smiles  —  diffused 
conviction  among  the  venal  and  obsequious  crowds  which 
usually  fill  the  apartments  of  a  palace.  The  cities  which 
signali/ed  a  forward  xeal  by  the  voluntary  destruction  of 
their  temples  were  dist  inguished  by  municipal  privileges  and 
rewarded  witl  popular  donations  ;  and  the  new  capital  of 
the  east  gloriex  in  the  singular  Advantage  that  Constantinople 
was  never  profaned  by  the  worship  of  idols.  As  the  lower 
ranks  of  society  are  governed  by  imitation,  the  conversion 
of  those  who  possessed  any  eminence  of  birth,  of  power,  or 
of  riches,  was  soon  followed  by  the  dependent  multitudes/'* 

X  X  V.  "And  some  of  them  of  midcwtondiing  #hall  fatly  to 
f/-i/  //ten,  and  to  purge,  ami  f<>  ///'//;<  t/inn  >r/ii(e  even  to  tin'  lime 
oftlie  end;  because  it  is  yet  for  a  Him  <ii>f><>i,if«i"  (V.  &">.) 

Scarcely  had  persecution  cra>cd  from  without  when  it  be- 
,  t      ,     ,  ,.     gan  to  rage  from  within.     The  edicts  of  Con- 
of  the    stantine  were  far  more  potent  in  re-training  the 


diabolical  fury  of  the  heathen  than  in  enlight- 
ening, humbling,  and  sanctifying  the  minds  and  hearts  of 
either  the  ruled  or  the  rulers  of  a  sectarian  church.  Con- 
troversies arose  about  Arianism,  Pelagianism,  Nestorianism, 
Etitychianism,  Monophysitism,  Monothclitism,  the  worship 
of  images,  and  various  other  heresies,  in  all  of  which  im- 
perial favor  and  the  terrors  of  martyrdom  had  much  more 
influence  than  the  inspired  oracles  of  the  Old  and  the  New 
Testament.  The  testimony  of  Gibbon  is  again  in  point. 
He  says  :  "  The  simple  narrative  of  intestine  divisions,  which 
distracted  the  peace  and  dishonored  the  triumph  of  the 
church,  will  confirm  the  remark  of  a  pagan  historian,  and 
justify  the  complaint  of  a  venerable  bishop.  The  expert- 

*  Gibbon,  vol  ii,  pp.  465,  466.     Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  137 

ence  of  Ammianus  convinced  him  that  the  enmity  of  the 
Christians  toward  each  other  surpassed  the  fury  of  savage 
beasts  against  men.  And  Gregory  Nazianzen  most  pathet- 
ically laments  that  the  kingdom  of  heaven  was  converted 
by  discord  into  the  image  of  chaos,  of  a  nocturnal  tempest, 
and  of  hell  itself."* 

In  this  protracted  warfare,  as  in  most  similar  cases,  the 
most  intelligent,  virtuous,  and  godly  men  were    God,sdes5gn  in 
often  the  victims  of  persecution.     The  same  Di-    permitting 
vine  wisdom  that  permitted  the  Apostles  to  seal 
their  testimony  with  their  own  blood,  and  the  dying  martyrs 
of  the  west  to  bear  witness  to  the  truth,  was  also  pleased  to 
allow  many  in  the  east,  and  especially  of  the  Hebrew  con- 
verts, to  fall,  to  try  them,  and  to  purge  them,  and  to  keep 
them  white,  even  from  the  reign  of  Constantine  to  the  end 
of  the  Greek  empire. 

XXVI.  "And  the  king  shall  do  according  to  his  will.  And 
he  shall  exalt  himself  and  magnify  himself  above  every  god;  and 
he  shall  speak  marvelous  things  against  the  God  of  gods,  and 
shall  prosper  till  the  indignation  be  accomplished.  For  that 
that  is  determined  shall  be  done.  Neither  shall  he  regard  the 
God  of  his  fathers,  nor  the  desire  of  women,  nor  regard  any 
god  ;  for  he  shall  magnify  himself  above  all.  But  in  his  estate 
he  shall  honor  the  god  of  forces.  And  a  god  whom  his  fathers 
knew  not  shall  he  honor  with  gold,  and  silver,  and  precious 
stones,  and  pleasant  things.  Thus  shall  he  do  in  the  most 
strongholds  with  a  strange  god  whom  he  shall  acknowledge  and 
increase  with  glory.  And  he  shall  cause  them  to  rule  over 
many,  and  shall  divide  the  land  for  gain.  And  at  the  time  of 
the  end  the  king  of  the  South  shall  push  at  him,  and  the  king  of 
the  North  shall  come  against  him  like  a  whirlwind,  with  chariots 
and  with  horsemen,  and  with  many  ships;  and  he  shall  enter 
into  the  countries,  and  shall  overflow  and  pass  over."  (V.  36-40.) 
*  Gibbon,  vol.  iii,  p.  70. 


138  REASON  AND  REVELATION. 

It  may  be  proper  to  remind  the  reader  that  the  closing 
G<-n<'nii  scope  scenes  of  the  book  of  Daniel  relate  chiefly  to 
pL'ti.  i!;ura-  ^e  seed  of  Abraham  according  to  the  flesh. 

"  Xow  I  am  come,"  said  the  Angel,  "  to  make 
thee  understand  what  shall  befall  thy  people  in  the  latter 
days."  Sometimes  the  narrative  is  wholly  indirect,  and, 
very  often,  it  is  partially  so.  But  the  Angel  never  takes  his 
eye  off'  Palestine.  The  governments  of  Persia,  Macedonia, 
J'i'ypt,  Syria,  and  Rome  are  all  successively  introduced  by 
the  heavenly  messenger,  but  always  with  some  reference  to 
Canaan,  and  to  the  Jews  as  its  rightful  possessors. 

,-iii^  this   in   mind,  then,  we  have  given   the  follow- 
rrit,Ti:i  iin.1         ing  <-nt»'riii  by  which  to  distinguish  and  identify 

the  king  who  is  made  the  principal  subject  of 
king.  this  section.  It  seems  evident  from  the  narra- 

tive: 

I.  That  he  would  be  king  over  Judea  and  all  the  surround- 
ing countries.     It  is  not  the  king  of  the  North  nor  the  king 
of  the  South  ;  it  is  "The  King"  that  appears  to  the  Angel  in 
vision. 

II.  That  he  would  be  an  absolute  monarch,  and  rule  ac- 
cording to  his  own  will. 

III.  That  he  would  be  extremely  vain  and  presumptuous, 
even  to  the  assumption  of  Divine  prerogatives. 

IV.  That  for  a  time  he  would  succeed  in  his  arrogant, 
ambitious,  and  irreligious  designs. 

V.  That  he  would  in  some  way  disregard  or  discourage 
marriage. 

VI.  That  forsaking  the  God  of  his  fathers,  he  would  in- 
troduce a  strange  divinity  and  new  objects  of  worship. 

VII.  That  he  would  divide  the  land  for  gain. 

VIII.  That  in  the  latter  part  of  his  reign  the  king  of  the 
South  would  make  an  assault  on  him. 

IX.  And  that  he  would  be  finally  vanquished,  and  his 


DIVINE  ORIGIN  OF  THE  BIBLE.  139 

whole  empire  completely  subjugated  by  the   king  of  the 
North. 

These  characteristics  all  apply  to  the  successors  of  Con- 
stantine  the  Great,  who  reigned  at  Constantinople  over  the 
eastern  Roman  empire.  For, 

I.  It  is  universally  conceded  by  infidels,  Jews,  and  Chris- 
tians that  from  the  banishment  of  Archelaus,    Period  of  RO- 
A.  D.  8,  to  the  conquests  of  the  Saracens  in  the    ™*nti»edruie~ 
seventh  century,  Judea  was  a  province  of  the    over  Palestine- 
Roman  empire,  and  that  from  the  removal  of  the  seat  of 
government  from   Rome  to  Constantinople,  A.  D.  330,  it 
was  subject  to  the  will,  and  under  the  administration  of,  the 
emperors  of  the  east. 

II.  That  the  Byzantine  or  eastern  Roman  emperors  were 
also  extremely  self-willed  and  despotic  is  also 

*  The  Byzantine 

generally  known  and  conceded.      Should  any,    emperors  seif- 

however,  be  skeptical  on  this  point,  I  refer  them 

to  Gibbon's  "  Decline  and  Fall  of  the  Roman  Empire." 

III.  They  were  also  exceedingly  vain  and  presumptuous. 
"N"o  civil  rulers  ever  assumed  more  authority    Their  arrogant 
over  their  subjects  than  did  the  unworthy  succes-    assui»ption8- 
sors  of  the  great  Constantine.    The  decisions  of  the  ecclesias- 
tical councils  were  but  the  echo  of  the  imperial  voice,  and 
the  plain,  moral,  and  positive  precepts  of  the  God  of  heaven 
were  often  set  aside  by  the  edicts  of  these  earthly  monarchs. 
Thus  did  they  magnify  themselves  above  every  god,  and 
thus  did  they  speak  marvelous  things  against  the  God  of 
gods. 

The  following  historical  extracts  will  sufficiently  illustrate 
this  characteristic  of  these  Greek  or  Byzantine    Extracts  from 
emperors.     Neander  says :  "  The  cooperation  of    Neander- 
the  emperors  having  once  become  so  necessary  in  order  to  the 
assembling  of  these  councils  and  the  carrying  out  of  their  de- 
cisions, it  could,  of  course,  no  longer  remain  a  matter  of  in- 


140  REASON  AND  REVELATION. 

difference  to  them  which  of  the  contending  parties  they  should 
sustain  with  their  power.  However  emphatically  they  might 
influence  of  declare  in  theory  that  the  bishops  alone  were  en- 
theGn.k.m-  ^j^  ^  Decide  in  matters  of  doctrine,  still  hu- 

pcrors  in  eccle- 

siaHticaimat-  man  passions  proved  mightier  than  theoretical 
forms.  Although  these  councils  were  to  serve 
as  the  organs  to  express  the  decisions  of  the  Divine  Spirit, 
yet  the  Byzantine  court  had  a//vm///  y//^///^/, //  flu-  ry///-x//oyi, 
as  to  which  party  should  be  considered  pious  and  which  im- 
pious, wherever  it  could  be  contrived  to  gain  over  the  court 
in  i'avor  of  any  particular  doctrine  or  interest;  or  in  case 
the  court  persecuted  one  of  the  contending  doctrinal  parties 
merely  out  of  di-like  to  the  man  who  stood  at  the  head  of  it, 
then  the  doctrinal  (|iiesti<»n  must  be  turned  into  a  means  of 
gratifying  personal  grudges.  The  emperors  were  under  no 
necessity  of  employing /orc«  a^inst  the  bishops.  By  indi- 
rect means  they  could  sufficiently  influence  the  minds  of  all 
those  with  whom  worldly  interests  stood  for  more  than  the 
cause  of  truth,  or  who  were  not  yet  superior  to  the  fear  of 
man.  It  wa>  nothing  but  the  influence  of  the  Emperor  Con- 
stantine  which  induced  the  eastern  bishops,  at  the  council  of 
Nice,  to  suffer  the  imposition  of  a  doctrinal  formula  which 
they  detest ''d?  and  from  which,  indeed,  they  sought  immedi- 
ately to  rid  themselves.  *  *  *  Now,  as  so  much  depended 
on  the  fact  whether  a  party  had  the  emperor's  vote  on  his 
side,  consequently  every  art  was  employed  to  secure  this. 
All  that  was  corrupt  in  the  Byzantine  court  found  its  way 
into  the  bosom  of  the  church.  Court  parties  became  doctrinal 
parties,  and  the  reverse.  Imperial  chamberlains,  eunuchs, 
directors  of  the  prince's  kitchen,  disputed  on  formulas  of 
faith,  and  affected  to  set  themselves  up  as  judges  in  doctrinal 
disputes.  That  which  must  pass  current  for  sound  doctrine 
in  the  church  was  subjected  to  the  same  fluctuations  with  the 
parties  at  court.  At  length,  A.  D.  476,  Basaliscus,  who 


DIVINE  ORIGIN  OF  THE  BIBLE.  141 

enjoyed  a  brief  author  it}7",  set  the  example,  wholly  in  ac- 
cordance with  the  spirit  of  the  Byzantine  court,  of  effecting 
changes  in  the  ruling  doctrines  of  the  church  by    Their  arrogant 
imperial  decrees,  and  of  settling  dogmatic  contro-    cimngeThe 
versies  by  a  resort  to  the  same  expedient.     And    !aws  a"d,do°'. 

&  •  trine  of  the  Bi- 

this  example  was  soon  after  but  too  eagerly  fol-    we. 
lowed  by  other  emperors,  such  as  Zeno  and  Justinian."* 

The  same  author  further  adds :  "  The  rage  for  dogmatiz- 
ing among  the  Greek  emperors  had,  from  the  earliest  times, 
been  the  cause  of  many  checks  and  disorders  in  the  Greek 
Church,  and  the  same  thing  proved  true  under  Manuel  Com- 
nenus,  who  reigned  from  A.  D.  1143  to  1180.  The  historian 
Nicetas  Choniates  was  doubtless  right  in  saying  the  Roman 
emperors  were  not  satisfied  to  rule  and  to  deal  with  freemen 
as  slaves,  but  they  took  it  quite  amiss  if  they  were  not  also 
recognized  as  wise  and  infallible  dogmatists,  as  lawgivers, 
called  to  decide  on  all  matters  human  and  divine."1f 

The  following  is  from  the  learned  Gieseler:  "Notwith- 
standing these  great  privileges,"  says  this  very  Extract  from 
critical  historian,  "the  hierarchy  became  more  Gieseler- 
and  more  dependent  on  the  state.  The  emperors  sent  their 
ecclesiastical  laws  to  be  promulgated  by  the  bishops,  as  they 
did  their  civil  laws  to  the  pretorian  prefects.  Their  right  to 
do  this  was  unquestioned  as  long  as  they  confined  themselves 
to  the  external  relations  of  the  church,  or  even  to  subjects 
connected  with  its  internal  government ;  but  hardly  so  when 
they  began  to  decide  questions  of  faith  by  edicts,  and  to  as- 
semble  squads  only  to  adopt  articles  which  they  had  prescribed. 
The  Greek  bishops,  indeed,  became  more  and  more  con- 
firmed in  the  habit  of  sacrificing  their  convictions  to  their 
interests;  but  the  bishops  of  the  Latin  Church,  favored  by 

*  Neander's  History  of  the  Christian  Religion  and  Church,  vol.  ii.  pp. 
133-135. 
t  Vol.  iv,  p.  533. 


142  REASON  AND  REVELATION. 

the  political  condition  of  their  country,  were  more  successful 
in  preserving  their  independence.* 

On  this  point  we  will  finally  hear  from  the  skeptical  Gib- 
bon, whom  no  one  will  accuse  of  an  intention  to  confirm  and 
Fm-tiipr  nius-  illustrate  the  truth  of  prophecy.  He  says  :  "  Such 
t.-atinns  imm  were  the  TIM  and  progress,  and  such  were  the 
natural  revolutions  of  these  theological  disputes 
which  disturbed  the  peace  of  Christianity  under  the  reigns 
of  Constantine  and  his  sons.  But  as  these  princes  presumed 
to  extend  their  de-put  i>m  over  the  faith  as  well  as  over  the 
lives  and  l!>rtunes  of  their  subjects,  the  weight  of  their  suf- 
frage sometimes  inclined  the  ecclesiastical  balance,  and  the 
In-ci'inj<itiuc8  of  th<  ICniti  of  heaven  were  settled,  or  changed, 
or  nwflljlul  in  tin  cahiin't  of  an  em-l/i/i/  monarch."^ 

Note  also  the  following  remarks  of  the  same  author  con- 

it  j  rernini;  the  emperor  Justinian.      He  says:  "The 

ch  ii:..-t.T  of        reign  of  Justinian   was  a  uniform    vet  various 

JuMinian.  -  ,    ,  *    - 

of  i  a  r.-«  '-tition,  and  he  appears  to  liave  sur- 


passed his  indolent  predeoeawm,  both  in  the  contrivance  of 
his  laws  and  the  ri<r«»r  of  their  execution.  The  insufficient 
term  of  three  months  was  n.-si^in-d  for  the  conversion  or 
exile  of  all  heretic-;  and  if  he  still  connived  at  their  precari- 
ous stay,  they  were  deprived,  under  his  iron  yoke,  not  only  of 
the  benefits  of  society,  but  of  the  common  birthright  of  men 
and  Christians."]; 

That  nothing  may  be  wanting  in  our  attempts  to  prove 
and  illustrate  the  vain  and  blasphemous  assumptions  of  these 
Greek  emperors,  the  reader  will  indulge  us  in  making  one 
more  quotation  from  the  "  Decline  and  Fall  of  the  Roman 
Empire."  The  learned  and  eloquent  author  says:  "The 
most  lofty  titles  and  the  most  humble  postures  which  devo- 

*  Geiseler's  Ecclesiastical  History,  vol.  i,  p.  335. 

t  Gibbon,  vol.  iii,  p.  32. 

J  Gibbon,  vol.  vi,  p.  50.     Lond.  edit. 


DIVINE  ORIGIN  OF  THE  BIBLE.  143 

tion  has  applied  to  the  Supreme  Being  have  been  prosti- 
tuted by  flattery  and  fear  to  creatures  of  the  same  nature 
with  ourselves.  The  mode  of  adoration,  of  fall- 

Adoration  re- 

ing  prostrate  on  the  ground  and  kissing  the  feet  qmi-<-d  by  the 
of  the  emperor,  was  borrowed  by  Dioclesian  from 
Persian  servitude;  but  it  was  continued  and  aggravated  till 
the  last  age  of  the  Greek  monarchy,  excepting  only  on  Sundays, 
when  it  was  waived  from  a  motive  of  religious  pride.  This 
humiliating  reverence  was  exacted  from  all  who  entered  the 
regal  presence,  from  the  princes  invested  with  the  diadem 
and  purple,  and  from  the  ambassadors  who  represented  th'eir 
independent  sovereigns,  the  caliphs  of  Asia,  Egypt,  or  Spain, 
the  kings  of  France  and  Italy,  and  the  Latin  emperors  of 
ancient  Rome. 

"  In  his  transactions  of  business,  Liutprand,  bishop  of  Cre- 
mona, asserted  the  free  spirit  of  a  Frank  and  caseofLiut- 
the  dignity  of  his  master  Otho;  yet  his  sin-  pr;u"K 
cerity  can  not  disguise  the  abasement  of  his  first  audience. 
When  he  approached  the  throne,  the  birds  of  the  golden 
tree  began  to  warble  their  notes,  which  were  accompanied 
by  the  roarings  of  two  lions  of  gold.  With  his  two  com- 
panions, Liutprand  was  compelled  to  bow  and  fall  prostrate, 
and  thrice  he  touched  the  ground  with  his  forehead.  He 
rose ;  but  in  the  short  interval  the  throne  had  been  hoisted 
by  an  engine  from  the  floor  to  the  ceiling,  the  imperial 
figure  appeared  in  new  and  more  gorgeous  apparel,  and  the 
interview  was  concluded  in  haughty  and  majestic  silence."* 

From  these  extracts,  it  is  evident  that  the  Greek  emperors 
did  according  to  their  own  will:  that  they  ex- 

>     f  *  Inference  from 

alted  and  magnified  themselves  above  every  god ;    the  preceding 
that  they  often  spoke  marvelous  things  against 
the  God  of  gods,  and  did  not  regard  the  God  of  their  fath- 
ers; and,  in  a  word,  that  if  the  Pope  of  the  West  was  the 
*  Gibbon,  vol.  vii,  pp.  100  101. 


144  REASON  AND  REVELATION. 

rentable  man  of  sin,  the  emperor  of  the  East  was  his  twin 
brother. 

IV.  It  is  further  evident,  from  the  preceding  citations 
that  absolute  authority  in  all  matters,  human  and  divine, 
was  claimed  and  exercised  by  these  Byzantine  or  Greek  em- 
perors for  about  one  thousand  years,  and  hence  the  given 
testimony  of  Neander,  Gieseler,  and  Gibbon  sufficiently  illus- 
t  rates  al.-n  the  fourth  point  of  our  analysis. 

V.  Paul  said  and  taught  that  "  marriage  is  honorable  in 

all  ;"  but,  from  a  very  early  period,  the  notion 


i    ;ili'  n  .  i  ..  .  J 

j.,imi.i.r    of  greater   purity   and    sanctity   was   associated 

with  celibacy  in  the  Greek  Church  under  the 
ror«.  emj)erors,  as  well  as  in  the  Litin  Church  under 

the  popes;  and  hence  the  marriage  of  the  clergy  was  dis- 
couraged, as  polluting  and  dishonorable,  in  both  the  east 

and  the  west.  "The  Council  of  Elvira,  in 
council  of  Ei-  Spain,"  says  Neander,  "which  met  in  A.  D. 

305,  and  was  governed  by  the  ascetic  and  hier- 
rarchal  spirit  which  prevailed  particularly  in  the  Spanish 
and  North  African  Churches,  was  the  first  to  announce  the 
law  that  the  clergy  of  the  first  three  grades  should  abstain 
from  all  marriage  intercourse  or  be  deposed."5* 

The  same  subject  was  also  warmly  discussed  in  the  Coun- 

cil of  Nice,  A.  D.  325,  in  which,  according  to 

1  <>r  the 

<,  u.Kii  of  the  same  learned  author,  it  was  finally  agreed 
that  the  ecclesiastics  of  the  three  first  grades, 

when  once  ordained,  should  no  longer  be  permitted  to  marry, 

and  the  rest  was  left  to  the  free  choice  of  each  individual. 

"And  this,"  he  says,  "  was  not  a  thing  altogether  new.  The 
Council  of  Neocsesarea,  in  the  year  314,  had  al- 

Of  the  Council  » 

of  Neooesarea.    ready  decreed  that  the  presbyter  who  married 

or  the  council    should  forfeit  his  standing  ;  and  the  Council  of 

of  Ancyra.         Ancyra,  in  the  same  year,  that  the  deacons  who, 

*  Ecclesiastical  History,  vol.  ii,  p.  147. 


DIVINE  OKIGIN  OF  THE  BIBLE.  145 

at  the  time  of  their  ordination,  should  declare  that  they 
could  not  tolerate  the  life  of  celibacy,  might  subsequently 
be  allowed  to  marry;  while  those  who  said  nothing  on  this 
point  at  their  ordination,  and  yet  afterward  married,  should 
be  deposed  from  their  office.  How  much  the  ascetic  spirit  of 
the  moral  system  which  then  prevailed  in  many  portions  of 
the  Eastern  Churchy  first  giving  rise  to  monasticism,  and 
then  receiving  support  from  the  same  system,  contributed  to 
spread  the  erroneous  notion  of  the  necessity  of  celibacy  to 
the  sacred  character  of  the  priesthood,  is  made  evident  by 
the  decisions  of  the  Council  of  Ganara  in  Paph- 

Decreeofthe 

lagonia,  about  the  middle  of  the  fourth  century,  council  of  Gan- 
which  council,  at  the  same  time,  deserves  notice 
as  being  opposed  to  this  spiritual  tendency  and  to  this  delu- 
sion. Its  fourth  canon  pronounces  sentence  of  condemna- 
tion on  those  who  would  not  hold  communion  with  married 
ecclesiastics.  But  the  practice  became  continually  more  prev- 
alent in  the  Eastern  Churchy  for  the  bishops,  at  least,  if  they 
were  married,  to  abandon  the  marriage  relation."* 

But,  "  like  priests  like  people,"  is  an  old  proverb.  What 
was  dishonorable  in  the  former  could  not  long  Effect  of  theso 
be  regarded  as  wholly  unobjectionable  in  the  decrees- 
latter;  and  hence  we  find  that  under  the  Greek  emperors 
marriage  was  not  honored  and  respected  as  a  Divine  insti- 
tution of  elevating  and  purifying  tendencies,  but  it  was 
merely  tolerated  as  a  necessary  evil,  on  account  of  the  weak- 
ness and  depravity  of  human  nature. 

VI.  The  worship  of  new  divinities  is  another  marked  char- 
acteristic of  this  subject  of  prophecy.  That  the  worship  of  new 
Greek  emperors,  though  professing  Christianity,  divinities- 
had  really  but  little  reverence  and  respect  for  its  Divine 
Founder,  and  for  the  laws  and  institutions  of  his  kingdom,  is 
quite  evident  from  the  testimony  already  submitted.  "  But/' 
*  Neander's  Ecclesiastical  History,  vol.  ii,  p.  147. 

10 


146  REASON  AND  REVELATION. 

says  the  Angel,  "  In  his  estate  he  shall  honor  the  god  Mauz- 
zini ;  even  a  god  whom  his  fathers  knew  not  shall  he  honor 
with  gold,  and  silver,  and  with  precious  stones  and  pleasant 
things."  The  word  Mauzzim,  taken  abstractly,  signifies  mu- 
nitions, bulwarks,  fortresses;  but  taken  concretely,  it  may  de- 
note protectors,  defenders,  and  guardians.  This  is  evidently 
its  inclining  in  this  connection,  and  in  this  sense  it  is  appli- 
cable to  the  theological  systems  of  both  Rome  and  Constanti- 
nople. In  the  Eastern  and  Western  dm  Hies,  departed  saints 
w<-iv  worshiped  as  the  f/iinr^inns  and  protectors  of  the  living. 
This  is  so  generally  conceded  by  all  parties  that  witnesses  in 
the  case  may  be  regarded  as  unnecessary;  but  the  follow- 
ing brief  extracts  from  Mnsln-im  and  Gibbon  will,  I  hope, 
iiiiiHtmtioiw  n°t  be  unacceptable  to  the  reader:  "The  aid  of 
Moslem.  ti(.I):ir((,i  >:,ints,"  says  the  former,  "  was  implored 
with  supplications  )>y  vast  multitudes,  and  no  one  censures 
this  absurd  devotion."*  And,  again,  the  same  author  adds: 
"  The  temples  erected  in  memory  and  to  the  honor  of  the 
Faints  were  immensely  numerous,  both  in  the  East  and  in  the 
"West.  There  had  long  been  enough  houses  of  worship  to 
accommodate  the  people,  but  this  age  (the  sixth  century) 
courted  the  saints  by  offering  them  these  edifices  as  a  kind 
of  presents.  Nor  did  they  doubt  at  all  that  the  saints  took 
under  their  immediate  protection  and  care  the  provinces,  cities, 
towns,  and  milages  in  which  they  saw  such  residences  pre- 
pared for  them."  f  To  the  same  effect  is  also  the  following 
testimony  of  Gibbon :  "  Without  approving  the 

From  Gibbon.  J 

malice,"  (of  Eunapius,)  says  this  infidel  histo- 
torian,  "it  is  natural  enough  to  share  the  surprise  of  the 
sophist,  the  spectator  of  a  revolution  which  raised  these  ob- 
scure victims  of  the  laws  of  Rome  to  the  rank  of  celestial 
and  invisible  protectors  of  the  Roman  empire.'^  . 

*  Mosheim's  Ecclesiastical  History,  vol.  i,  p.  342.          fib.,  vol.  i,  p.  414. 
J  Decline  and  Fall  of  the  Roman  Empire,  vol.  iii,  p.  530. 


DIVINE  ORIGIN  OF  THE  BIBLE.  147 

VII.  That  these  celestial  and  invisible  protectors  were 
also  honored  with  gold,  and  silver,  and  precious    DiViSion  of  the 
stones,  and  pleasant  things  ;  that  the  whole  Ro-    land  for  gain- 
man  empire  was  divided  among  them  for  gain,  each  coun- 
try having  its  own  patron  saint;  and  that,  from  the  same 
mercenary  motives,  it  was  also  subdivided  among  the  monks, 
bishops,  and  other  clerical  orders,  are  facts  too  well  known 
to  require  any  special  proof  or  illustration. 

VIII.  From  the  subjugation  of  Syria  and  Egypt  by  the 
Romans  till  the  decline  of  the  eastern  Roman    NO  king  of  the 


empire,  no  mention  is  made  of  the  king  of  the 
North  or  the  king  of  the  South.  The  reason  of  man  dominion. 
this  is  obvious.  During  all  this  period  the  Romans  had 
possession  not  only  of  Judea,  but  also  of  all  the  countries 
both  north  and  south  of  it.  The  geographical  distinction  so 
often  referred  to  in  that  part  of  this  prophecy  which  relates 
to  Syria  and  Egypt  had,  therefore,  no  existence  while  Rome 
or  Constantinople  governed  all  western  Asia;  but  this  dis- 
tinction was  afterward  revived  by  the  Saracens  Thegaracens 
of  Arabia  and  the  Turks  of  Asia  Minor  and  became  king  of 
northern  Syria.  Under  the  banners  of  the  False 
Prophet,  the  former  left  the  sandy  deserts  of  the  peninsula, 
conquered  all  Persia,  Syria,  Palestine,  Egypt,  northern  Africa, 
parts  of  Europe,  and,  in  forty-six  years  after  the  flight  of 
Mahomet  from  Mecca,  his  followers  appeared  in  arms  under 
the  walls  of  Constantinople.  "  During  many  Their  attempta 
days,  from  the  dawn  of  light  to  the  evening,  the  to  take  con- 
line  of  assault  was  extended  from  the  Golden 
Gate  to  the  eastern  promontory,  and  the  foremost  warriors 
were  impelled  by  the  weight  and  eifort  of  the  succeeding 
columns.  But  the  besiegers  had  formed  an  insufficient  esti- 
mate of  the  strength  and  resources  of  Constantinople.  The 
solid  and  lofty  walls  were  guarded  by  numbers  and  disci- 
pline, the  spirit  of  the  Romans  was  rekindled  by  the  last 


148  REASON  AND  REVELATION. 

danger  of  their  religion  and  empire,  the  fugitives  from  the 
conquered  provinces  more  successfully  renewed  the  defense 
of  Damascus  and  Alexandria,  and  the  Saracens  were  dis- 
mayed by  the  strange  and  prodigious  effects  of  artificial  fire. 
This  firm  and  effectual  resistance  diverted  their  arms  to  the 
more  easy  attempts  of  plundering  the  European  and  Asiatic 
coasts  of  the  Propontis,  and  after  keeping  the  sea  from  the 
month  of  April  to  that  of  September,  on  the  approach  of 
winter  they  retreated  fourscore  miles  from  the  capital  to  the 
i~Ie  of  Cyzicns,  in  which  they  had  established  their  maga- 
zine of  spoils  and  provisions.  So  pati< -nt  was  their  perse- 
verance, or  so  languid  \vere  their  operations,  that  they  re- 
peated, in  the  six  foUowillg  summers,  the  same  attack  and 
retreat,  with  a  gradual  abatement  of  hope  and  vigor,  till  the 
mischances  of  shipwreck  and  disease,  of  sword  and  fire,  com- 
pelled them  to  reliinjuisli  their  fruitless  enterprise."*  In 
like  manner  ended  all  subsequent  attempts  of  the  Saracens 
to  take  Constantinople.  For  many  years  this  new  king  of 
the  South  continued  to  push  at  the  Greek  emperors. 

IX.  It  was  reserved  for  the  Turks,  the  revived  king  of 
the  North,  to  put  an  end  to  the  eastern  Roman 

The  king  of  the 

North  revived     empire.     Othman  was  the  founder  of  the  Otto- 
man or  Turkish  empire.   In  1299  he  established 
a  kingdom  in  Bythinia,  of  which  Bursa,  at  the  foot  of  Mount 
Olympus,  was  made  the  capital.      His  successors,  Orchan, 
Amurath  I,  Bajazet  I,  Mahomet  I,  Amurath  II,  and  Ma- 
homet II,  greatly  extended  the  Ottoman  dominions  in  both 
Asia  and  Europe.      Bajazet  reigned  from  the  Euphrates  to 
the  Danube,  all  being  subject  to  him  but  Constantinople. 
To  take  this  was  the  work  of  Mahomet  II.    At 

Siege  and  cap- 
ture of  con-        the  head  of  an  army  of  three  hundred  thousand 

men,  and  supported  by  a  fleet  of  three  hundred 
sail,  he  laid  siege  to  this  celebrated  metropolis  on  the  sixth 
*  Gibbon,  vol.  vii,  pp.  3,  4. 


DIVINE  ORIGIN  OF  THE  BIBLE.  149 

of  April,  A.  D.  1453,  and  on  the  twenty-ninth  of  May  fol- 
lowing the  Turks  stormed  the  walls.  The  last  Constantine 
fell  as  he  boldly  disputed  every  inch  of  ground.  Multitudes 
of  his  subjects  were  massacred  in  the  first  outburst  of  Turk- 
ish fury ;  the  rest  were  sold  into  slavery ;  and  when  Mahomet 
made  his  triumphal  entry  into  the  city  he  found  it  a  vast 
solitude.* 

The  conquest  of  Constantinople  was  soon  followed  by  that 
of  Servia,  Bosnia,  Albania,  and  Greece,  including  the  Pe- 
loponnesus, several  islands  in  the  archipelago,  and  the  Greek 
empire  of  Trebizond.  Thus  did  the  king  of  the  North  come 
against  the  Greek  emperor  like  a  whirlwind,  with  chariots, 
and  with  horsemen,  and  with  many  ships ;  and  thus  did  he 
enter  into  the  countries  and  overflow  and  pass  over. 

XXVII.  "  He  shall  enter  also  into  the  glorious  land,  and 
many  countries  shall  be  overthrown;  but  these  shall  escape  out 
of  his  hand}  even  Edom,  and  Moab,  and  the  chief  of  the  chil- 
dren of  Ammon.  He  shall  stretch  forth  his  hands  also  upon 
the  countries,  and  the  land  of  Egypt  shall  not  escape ;  but  he 
shall  have  power  over  the  treasures  of  gold,  and  of  silver,  and 
over  all  the  precious  things  of  Egypt,  and  the  Libyans  and 
Ethiopians  shall  be  at  his  steps."  (V.  41—43.) 

All  this  applies  clearly  to  the  Turkish  sultans,  and  to 
them  only.  In  A.  D.  1481,  Mahomet  II  was  Further  evi. 

succeeded  by  his  son  Baiazet  II,  a  prince  of  mild    dence  that  the 

i  T-      i  king  of  the 

and  amiable  temper.      He,  however,  subdued    North  and  the 

Bessarabia  and  some  important  provinces  in  Asia.  ta"rs  aw'iden- 
After  a  reign  of  thirty  years,  he  was  forced  to  re-  tical- 
sign  his  throne  to  his  son  Selim,  surnamed  Gavuz  the  Sav- 
age. This  most  cruel  of  the  Ottoman  monarchs  commenced 
his  reign  with  the  murder  of  his  brothers,  his  nephews,  and 
forty  thousand  dissenters  from  the  orthodox  faith.  Having 
removed  all  competitors  for  the  crown,  he  turned  his  arms 
*  Gibbon,  vol.  viii,  chap.  Ixviii. 


150  REASON  AND  REVELATION. 

against  the  Persians,  over  whom  he  gained  several  important 
victories,  and  from  whom  he  wrested  large  portions  of  ter- 
ritory beyond  the  Tigris. 

He  then  marched  against  Gauri,  the  Mameluke  sultan  of 
conquwt  of  Egypt,  WM'N  m  tne  late  Persian  wars,  had  fought 
Syria  and  Pai-  against  the  Turks.  The  two  armies  met  near 
Aleppo,  a  town  in  northern  Syria.  The  engaijci- 
ment  was  fierce  and  sanguinary,  but  Gauri  was  slain,  his 
army  defeated,  and  all  Syria  added  to  the  dominions  of  the 
conqueror.  Jndra  was  included  in  this  conquest,  and  from 
that  time,  A.  D.  1516,  "  the  glorious  land"  has  been  subject 
to  the  Sublime  Porte. 

"  But  these  shall  escape  out  of  his  hand,  even  Edom,  and 
Escapeofthe  M<»al),  and  t  he  chief  of  the  children  of  Ammon." 
Arui.iuntriiM-B.  r_riicsc  countries  were  all  overrun  and  pillaged 
by  tin-  Turks,  but  never  conquered  by  them;  and  now  any 
map  of  the  Turkish  Empire  is  a  sufficient  proof  and  illus- 
tration of  the  correctness  of  this  prediction. 

But  the  land  of  Egypt  was  not  so  fortunate.  Selim  met 
and  defeated  the  new  sultan,  Tuman  Bey,  neai 

Conquest  of  *9 

Egypt,  Libya,  the  walls  of  Cairo.  He  alt <T ward  stormed  the 
city,  hung  Tuman  before  its  principal  gate,  put 
to  death  fifty  thousand  of  its  inhabitants,  sent  five  hundred 
of  the  most  influential  families  and  a  vast  amount  of  gold 
and  silver  and  other  treasures  to  Constantinople,  and  finally 
reduced  Egypt  to  a  Turkish  province,  in  which  condition 
it  remained  for  about  three  hundred  years. 

After  the  conquest  of  Egypt,  several  of  the  neighboring 
tribes  on  the  west  and  south  sent  ambassadors 

Other  con- 
quests of  tho       to  Selim,  and  voluntarily  became  his  subjects. 

Others  were  subdued  by  Solyman,  the  son  and 
successor  of  Selim,  in  whose  reign  the  Turkish  empire  at- 
tained to  its  greatest  extent  and  the  height  of  its  power.  He 
headed  his  armies  in  thirteen  campaigns,  took  parts  of  Hun- 


DIVINE  ORIGIN  OF  THE  BIBLE.  151 

gary  and  northern  Africa,  captured  Rhodes  and  other  islands 
in  the  Mediterranean,  defeated  the  Persians,  and  added  Te- 
breez  and  Bagdad  to  his  dominions.  Thus  did  the  Sultan 
of  Constantinople  stretch  forth  his  hand  upon  the  countries, 
thus  had  he  power  over  all  the  treasures  of  Egypt,  and  thus 
did  the  Libyans  and  the  Ethiopians  serve  him  according  to 
the  most  authentic  records  of  mediaeval  and  modern  history.* 
The  next  section  relates  to  the  future — to  the  final  ruin  of 
the  Turkish  empire — and  hence  it  transcends  our  Harmony  of 
prescribed  limits.  But  we  have  said  enough  on  these  Pr°phetic 

specifications 

the  subject  of  prophecy  for  our  present  purpose,  with  historic 
We  have  now  examined  from,  the  one  book  of 
Daniel  alone,  several  hundred  predictions,  extending  over  a 
period  of  more  than  twenty-four  centuries,  and  relating  to 
the  most  influential  and  enlightened  nations  of  the  world 
during  that  period,  and  in  every  case  we  have  found  an  ex- 
act agreement  between  the  prophetic  specifications  and  the 
corresponding  events  of  profane  history.  In  a  few  instances 
we  have  failed  to  find  in  history  as  full  and  as  detailed  an 
account  of  particulars  as  we  could  have  desired,  but  in  not 
a  single  instance  have  we  found  any  discrepancy  between  the 
prophetic  specifications  and  the  historic  events. 

How,  then,  is  all  this  to  be  explained  and  accounted  for  ? 
It  will  not  do  to  say,  with  Porphyry,  that  these    Absurdity  of 
so-called  prophesies  were  written  after  the  events    Porphyry's 
occurred  to  which  they  relate.     Many  of  these 
predictions  refer  to  events  that   are  just   now  occurring, 
whereas  the  book  of  Daniel  was  written  more    Ageofthe 
than  twenty-four  hundred  years  ago.     Of  this    took  of  Daniel. 
we  have  very  clear  and  satisfactory  evidence ;  for, 

1.  The  book  of  Daniel  is  found  in  all  copies   of  the 
Hebrew  Bible,  and  was  shown  to  Alexander  the  Great  as 

*  See,  on  all  these  points,  Anquitil's  Universal  Hist.,  vol.  vi,  pp.  105- 
174,  and  Mavor's  Univ.  Hist.,  vol  xii,  chap.  xiii. 


152  REASON  AND  REVELATION. 

one  of  the  sacred  books  of  the  Old  Testament,  when  he 
Kvi.i.-nco  of  passed  through  Judea,  on  his  way  to  Persia,  332 
!!!ihnw"<t!1iep-  B*  C'  So  JosePhus  testifies  in  the  following 
tares  and  brief  extract  i  "  And  when  he  (Alexander)  went 

up  into  the  temple  he  offered  sacrifice  to  God, 
according  to  the  Iliuh  Priest's  directions,  and  magnificently 
treated  both  the  High  Priest  and  the  priests.  And  when  the 
book  of  Daniel  was  shown  /////?,  wherein  Daniel  declared  that 
one  of  the  Greeks  would  destroy  the  empire  of  the  Persians, 
he  supposed  that  himself  was  the  person  intended.  And 
as  he  was  then  glad,  he  dismissed  the  multitudes  for  the 
present;  but  the  next  day  he  called  them  to  him,  and  bid 
them  ask  what  favors  they  pleased  of  him.  Whereupon,  the 
Ili^h  Priest  desired  that  they  might  enjoy  the  laws  of  their 
forefathers,  and  that  they  might  pay  no  tribute  on  the  seventh 
year.  He  granted  all  they  desired."*  And  hence  the  alle- 
gation of  Porphyry  and  his  school  is  absurd  and  preposterous. 
2.  The  book  of  Daniel  is  found  in  all  copies  of  the  Sep- 
tuagint.  This  oldest  version  of  the  Hebrew 

Further  evU 

«!..„,  en..,,  the  Scriptures  into  Qreek  was  made  under  Ptolemy 
Philadelphus,  king  of  Egypt,  about  280  B.  G!, 
and  from  that  time  to  the  present  it  has  been  in  the  hands 
and  libraries  of  the  learned  world,  both  of  Jews  and  Gen- 
tiles ;  and  hence  it  follows  that  the  book  of  Daniel  was  cer- 
tainly in  existence  before  the  date  of  this  translation. 

But  most  of  the  prophecies  examined  have  reference  to 
summary  of  events  that  occurred  long  after  the  times  both  of 
eventThat  Alexander  the  Great  and  of  Ptolemy  Philadel- 
teTe ... -. -urn-rt  v\ius.  The  coming  of  the  Messiah,  the  setting 

since  the  book        1  °  7 

of  Daniel  was      up  of  his  kingdom,  the  destruction  of  Jerusalem, 
the  persecutions  of  the  saints,  the  internal  cor- 
ruptions and  divisions  of  the  church,  the  arrogant  assump- 
tions and  blasphemous  pretensions  of  both  the  Roman  Cath- 
*  Antiquities,  book  xi,  chap.  viii. 


DIVINE  ORIGIN  OF  THE  BIBLE.  153 

olic  Hierarchy  and  the  Byzantine  emperors,  the  rise  and 
exploits  of  the  Saracens  and  the  Turks,  the  great  revival 
and  rapid  progress  of  primitive  Christianity  in  the  nine- 
teenth century,  these  and  many  other  events  foretold  by 
Daniel  have  all  occurred  since  the  Old  Testament  Canon 
was  closed  and  sealed  in  the  sacred  literature  of  both  the 
Hebrews  and  the  Greeks.  And  as  no  finite  conclusion  re- 
intelligence  could,  by  any  possibility,  have  fore-  I^Jrwrt^1*1 
seen  these  matters,  it  follows,  of  necessity,  that  ings- 
Daniel  spoke  all  these  oracles  as  he  was  moved  by  that 
Divine  Spirit  that  searches  all  things;  yea,  even  the  deep 
counsels  and  purposes  of  Jehovah. 

And  when  it  is  remembered  that  the  prophecies  examined 
are  not  the  tithe  of  all  that  are  contained  in    General  con- 
the  Old  and  the  New  Testament;  that  evidence    ^nt^thf 
equally  strong  and  convincing  is  also  furnished    whole  Bible- 
by  Isaiah,  Jeremiah,  Ezekiel,  and  other  prophets,  the  entire 
argument  from  fulfilled  prophecy  becomes  absolutely  over- 
whelming and  there  is  really  left  no  rational  way  of  avoid- 
ing the  conclusion  that  THE  BIBLE  is  THE  WOED  OF  GOD. 

NOTE. — It  would  be  an  easy  matter  to  extend  this  course  of  argument 
indefinitely ;  and,  in  some  respects,  it  would  certainly  be  very  desirable 
to  devote  at  least  another  chapter  to  the  consideration  of  the  very  re- 
markable and  unprecedented  harmony  that  subsists  between  the  teach- 
ings of  the  Bible  and  even  the  latest  discoveries  of  science  and  philos- 
ophy; but  the  argument  has  already  been  protracted  much  beyond  my 
prescribed  limits,  and  as  I  think  enough  has  been  said  to  satisfy  any 
and  every  candid  inquirer  after  truth  that  the  Bible  is  of  Divine  origin, 
I  will  hereafter  regard  this  as  an  established  fact. 


PART   SECOND. 


THE  CANON  OF  THE  HOLY  SCRIPTURES. 


THE  second  province  of  Reason  in  matters  pertaining  to 
second  proy-  Divine  Revelation,  is  to  decide  on  the  Canon  of 

ince  of  Reason.      fa  JJ^y  g^ptureS. 

The  word  canon  (x«vo>v)  literally  means  a  straight  rod 
Moaning  or  the  or  carpenter's  rule,  ami  hence  it  has  long  been 
vu,,i  canon.  uge(j  fa  denote  the  entire  catalogue  or  list  of  in- 
spired books  which  God  has  himself  given  to  the  Church  as 
the  only  proper  and  authoritative  rule  of  both  our  faith  and 
our  practice. 

It  is  not  enough  to  prove  simply  that  the  Bible,  as  a 
The  aid  of  rea-  whole,  is  of  Divine  origin.  It  is  further  neces- 
son  necesnary  gary  ^o  examine  the  claims  of  the  several  books 

in  MCuUof  on  » 

the  canon  of  that  compose  it,  and  also  to  decide  on  the  merits 
of  all  the  other  books  for  which  inspiration  has 
been  claimed  by  any  portion  of  Christendom.  Here,  then, 
we  again  clearly  need  the  aid  of  enlightened  Reason  in  our 
attempts  to  settle  this  important  question.  We  simply  ask 
and  require,  that  in  this,  as  in  all  other  cases,  she  shall  ren- 
der a  verdict  according  to  the  nature  and  weight  of  the  evi- 
dence submitted.  To  do  this  is  her  proper  province;  and 
to  this  no  reasonable  man  will  object. 
(154) 


THE  CANON.  155 


CHAPTER    I. 

CANON  OF  THE  OLD  TESTAMENT. 

First  of  all,  then,  we  affirm  that  the  thirty-nine  books  of  the 
Old  Testament  are  all  canonical.  This  may  be  The  thirty-nine 
clearly  and  satisfactorily  proved  from  the  fol-  ow^Teltl^ent 
lowing  considerations :  are  canonical. 

I.   These  books  were  all  so  regarded  and  so    First  source  of 
classified  by  the  last  of  the  inspired  Jewish  wri-    evidence- 
ters. 

For  the  truth  of  this  proposition  we  have  the  united  and 
unbroken  testimony  of  all  the  Jews  who  have    Testimonyof 
ever  written  on  this  subject  from  the  days  of    later  Jewish 

writers. 

Malachi  to  the  present  time.     They  all  testify 
in  substance  as  follows :  that  the  Old  Testament  Canon  was 
completed  by  Ezra,  Nehemiah,  Zechariah,  Malachi,  and  other 
inspired  members  of  the  Great  Synagogue,  or  last  School  of 
the  Prophets,  founded  by  Ezra.* 

This  unity  of  sentiment  is  a  very  remarkable  and  signifi- 
cant fact,  and  should  have  very  great  weight  in  weight  of  thia 
settling  this  question.  Especially  is  this  the  testimony- 
case,  when  it  is  remembered  that  on  most  other  points  they 
were  very  much  divided ;  as,  for  instance,  on  the  weight  and 
authority  of  their  own  traditions.  The  Pharisees  insisted 
on  the  binding  obligations  of  the  Oral  as  well  as  of  the 
"Written  Law.  But  the  Sadducees  as  earnestly  protested 
against  this,  and  insisted  on  making  the  Written  Law  their 
only  rule  of  faith  and  practice.  This  was  the  great  dividing 
*  Buxtorf  s  Tiberias,  book  i,  chap.  x. 


156  REASON  AND  REVELATION. 

question  of  these  sects.  So  Josephus  testifies.  He  says: 
The  main  ques-  "Their"  (the  Sadducees)  "custom  was  to  re- 
IbTpiTaVuis  &ard  notning  except  the  Laws,"  (that  is,  the 
and  sadducees.  Written  Laws,  the  Old  Testament)  ;  u  for  they 
reckon  it  as  a  virtue  to  dispute  against  the  doctors,  in  favor 
of  the  wisdom  which  they  follow.*  And  again  he  says  : 
"  The  Pharisees  inculcated  many  rules  upon  the  people,  re- 
ceived from  the  fathers,  which  are  not  written  in  the  law  of 
Moses  ;  and  on  this  account,  the  Sadducees  reject  them,  al- 
leging that  those  things  are  to  be  regarded  as  rules  which 
are  written  "  (in  the  Scriptures)  ;  but  that  the  traditions  of 
the  fathers  are  not  to  be  observed;  and  concerning  these 
things  it  is  that  great  disputes  and  differences  have  arisen 
among  them."f 

But  notwithstanding  their  great  zeal  for  the  traditions  of 
Reverence  and     their  fathers,  the  Pharisees  never  presumed  to 
I^:u'e  any  °f  them  in  the  same  category  with  the 


books  of  the       t  lii  i't  v-ii  me  books  of  the  Old  Testament.      On 

Old  Tentament.        .  .  .          ,  .  „  T  1-1 

this  point  the  testimony  of  Josephus  is  also  very 
clear  and  satisfactory.  He  .says  :  "  \\re  have  not  an  iimu- 
merable  multitude  of  books  among  us,  disagree- 
jng  from  and  contradicting  one  another,  as  the 
Greeks  have,  but  only  twenty-two  books,  which  contain  the 
records  of  all  the  past  times,  which  are  justly  believed  to  be 
Divine.  And  of  them,  five  belong  to  Moses,  which  contain 
his  laws  and  the  traditions  of  the  origin  of  mankind  till 
his  death.  This  interval  of  time  was  little  short  of  three 
thousand  years  ;  but  as  to  the  time  from  the  death  of  Moses 
to  the  reign  of  Artaxerxes,  king  of  Persia,  who  reigned  after 
Xerxes,  the  prophets  who  were  after  Moses  wrote  down  what 
was  done  in  their  times  in  thirteen  books.  The  remaining 
four  books  contain  hymns  to  God  and  precepts  for  the  con- 

*  Antiquities,  book  xviii,  chap,  i  :  4. 
t  Antiquities,  book  xiii,  chap,  xi:  6. 


THE  CANON.  157 

duct  of  human  life.  It  is  true,  our  history  has  been  written 
since  Artaxerxes,  very  particularly,  but  has  not  been  esteemed 
of  like  authority  with  the  former  by  our  forefathers  because 
there  has  not  been  an  exact  succession  of  prophets  since  that 
time.  And  how  firmly  we  have  given  credit  to  these  books 
of  our  own  nation  is  evident  by  what  we  do,  for,  during  so 
many  ages  as  have  already  passed,  no  one  has  been  so  bold  as 
either  to  add  any  thing  to  them,  to  take  any  thing  from  them, 
or  to  make  any  change  in  them,  but  it  is  become  natural  for 
all  Jews,  immediately  and  from  their  very  birth,  to  esteem  these 
books  to  contain  Divine  doctrines,  and  to  persist  in  them,  and, 
if  occasion  be,  to  die  for  them ;  for  it  is  no  new  thing  for  our 
captives,  many  of  them  in  number,  and  frequently  in  time, 
to  be  seen  to  endure  racks  and  deaths  of  all  kinds  upon  the 
theaters,  that  they  may  not  be  obliged  to  say  one  word  against 
our  laws  or  the  records  that  contain  them."  *  On  this  one 
point,  then,  be  it  observed,  the  Jews  were  unanimous.  Much 
as  were  the  Pharisees  wedded  to  the  traditions  of  their  fa- 
thers, not  one  of  them  had  ever  dared  to  incorporate  any  of 
these  traditions  into  the  Canon  which,  they  all  say,  they  had 
received  from  the  inspired  prophets  of  the  Great  Synagogue. 
The  reader  will  observe  that  Josephus  here  reckons  but 
twenty-two  inspired  books.  And  this  is  still  the 
custom  of  many  Jewish  Rabbis.  Their  reason  for 
this  enumeration  is  because  there  are  but  twenty-  t>ooks  of  theoia 
two  letters  in  the  Hebrew  alphabet.  "According 
to  this  classification,  Judges  and  Ruth  make  but  one  book ;  the 
two  books  of  Samuel,  two  of  Kings,  and  two  of  Chronicles, 
make  but  three  in  all;  Ezra  and  Nehemiah  are  one,  Jere- 
miah and  Lamentations  are  one,  and  the  twelve  Minor  proph- 
ets are  but  one."  f  Some  of  the  Jewish  doctors,  however,  as 

*  Against  Apion,  book  i,  sec.  8. 

t  New  Am.  Cyclopaedia,  vol.  iii,  p.  225 ;  Home's  Introduction,  vol.  i,  chap, 
ii,  sec.  i,  5;  and  Bundt's  Apparatus  Biblicus,  book  ii,  chap,  ii,  p.  281. 


158  REASON  AND  REVELATION. 

in  the  Talmud  and  the  Massorah,  separate  Judges  and  Ruth, 
and  Jeremiah  and  the  Lamentations,  and  thus  make  in  all 
twenty-four  sacred  books;  "And,  in  order  to  accommodate 
this  number  to  that  of  the  letters  of  the  Hebrew  alphabet, 
they  repeat  the  Yod  three  times,  as  they  say,  in  honor  of 
the  great  name  Jehovah,  of  which  Yod  is  the  first  letter; 
and,  in  the  Chaldee  language,  three  Yods  together  express 
thi<  sacri-d  and  adorable  name."* 

Hence  it  seems  that  there  has  never  been  any  important 

wj,:it.  follows      difference  of  opinion  among  the  Jews  with  re- 

'±;x'      .nard  to  the  Old  Testament.      The  Thirty-nine 

":"'  {>r      books  of  our  modern  Hebrew  Bibles  are  the  same 

the  Jewish 

•ttte  that  have  ever  been  received  by  the  Pharisees, 

the  Sadducees,  and  the  Kssem-s.  In  the  common  consent 
of  these  several  parties,  we  have,  therefore,  the  most  con- 
vincing evidence  that  the  Canon  of  the  Old  Testament  ivsts 
on  the  authority  of  Ezra,  /ediariah,  Maladi'i^and  other  proph- 
ets of  the  Great  Synapse.  On  no  other  hypntlM^is  ran  we 
satisfactorily  account  for  this  extraordinary  unity  of  senti- 
ment on  a  question  of  so  much  intrinsic  difficulty  and  per- 
plexity. 

When  these  books  were  all  collected  into  one  volume  is  not 
Formation  and  known  with  absolute  certainty,  but  it  is  proba- 
iMtemtat  kle  that  this  was  done  for  the  sake  of  conveni- 
ence, as  was  the  custom  before  the  captivity,f 
very  soon  after  the  last  book  Mas  written  by  Malachi;  after 
this  the  work  of  revision  probably  continued,  as  the  Jews 
say,  till  the  spirit  of  prophecy  ceased  with  Simon  the  Just, 
the  last  member  of  the  Great  Synagogue  and  last  School  of 

*  Bundt's  Ap.  Crit.,  book  ii,  chap,  ii,  p.  281,  and  Stuart  on  the  Canon 
of  the  Old  Test.,  p.  278. 

t  Compare  Deut.  xxxi :  9  and  26 ;  Joshua  i :  8,  and  xxiv :  26 ;  1  Sam- 
uel x :  25 ;  2  Kings  xxii :  8 ;  Isa.  xxxiv :  16  ;  Dan.  ix :  2 ;  Josephus,  book 
v,  chap,  i,  17. 


THE  CANON.  159 

the  Prophets,  about  300  B.  C.*  Of  the  truth  of  this,  the 
Scriptures  themselves  furnish  strong  evidence.  In  Nehe- 
miah  xii :  22,  for  example,  there  is  mention  made  of  Jad- 
dua  the  High  Priest,  and  also  of  Darius  Codomannus,  king 
of  Persia,  both  of  whom  lived  at  least  one  hundred  years 
after  the  time  of  Ezra,  and  a  short  time  before  Simon  the 
Just ;  and  in  the  third  chapter  of  the  first  book  of  Chron- 
icles the  genealogy  of  the  sons  of  Zerubbabel  is  brought 
down  to  about  the  same  period;  and  hence  the  year  300 
B.  C.  is  the  approximate  time  that  is  now  most  generally 
assigned,  by  both  Jewish  and  Christian  writers,  as  the 
closing  period  of  the  Old  Testament  Canon. 

Soon  after  that  the  entire  Hebrew  Bible,  consisting  of  the 
aforesaid  thirty-nine  books,  was  translated  into    _. 

*  '  Its  first  trans- 

Greek,   under  the   auspices   and  patronage   of    Jationinto 
Ptolemy  Philadelphia,  for  the  famous  Alexan- 
drian Library,  and  from  that  important  epoch  in  sacred  lit- 
erature, the  Old  Testament  Scriptures  have  been  in  the  hands 
of  both  Jews  and  Gentiles ;  so  that  it  has  ever  since  been  abso- 
lutely impossible  to  make  any  change  in  these  sacred  books  with- 
out detection. 

If  any  thing  is  still  wanting  to  prove  that  the  Canon  of 
the  Old  Testament  was  completed  about  the  time    Threefold  di 
aforesaid,  it  is  found  in  the  fact  that  the  same    vision  of  the 
threefold  division  of  the  books  that  is  now  found 
in  our  Hebrew  Bibles,  is  known  to  have  existed  soon  after 
that  period.     It  is  first  mentioned  in  the  Pro-    First  mention 
logue  to  the  apocryphal  book  of  Ecclesiasticus,    ofthis- 
or  The  Wisdom  of  Jesus,  the  Son  of  Sirach.     The  Prologue 
was  written  by  the  grandson  of  Jesus  about  132  B.  C. ;  but 
according  to  our  best  chronologers,  the  book  itself  was  writ- 

*  In  the  Talmud,  Simon  the  Just  is  called  "  one  of  the  remnants  of  the 
Great  Synagogue,"  which  indicates  that  he  had  outlived  it. — Kitto's  Cyclo- 
pedia, Tol.  i,  p.  378. 


160  REASON  AND  REVELATION. 

ten  about  one  hundred  years  earlier.  And  it  is  evident,  from 
the  following  words  of  the  grandson,  that  this  threefold  di- 
vision of  the  Old  Testament  Scriptures  was  current  among 
the  Jews  at  that  time;  that  is,  about  232  B.  C.  He  says: 
"My  grandfather,  Jesus,  when  he  had  much  given  himself 
to  the  reading  of  the  Law  and  the  Prophets  and  other  books 
of  our  fathers,  and  had  gotten  therein  good  judgment,  was 
drawn  on  also  himself  to  write  something  pertaining  to  learn- 
ing and  wisdom,  to  f  he  intent  that  those  who  are  desirous  to 
Irani,  and  are  addicted  to  these  things,  might  profit  much 
more  in  living  according  to  the  Law;  wherefore,  let  me  en- 
treat you  to  read  it  with  favor  and  attention,  and  to  pardon 
u-  when-ill  we  may  seem  to  come  short  of  some  words  which 
we  have  labored  to  interpret,  for  the  same  things  uttered  in 
Hebrew,  and  translated  into  another  tongue,  have  not  the 
same  force  in  them  ;  and  not  only  these  things,  but  the  Law* 
itself,  and  the  Prophets,  and  t/ie  rest  of  the  books  have  no  small 
difference  when  they  are  spnkm  in  their  own  language." 

Here,  then,  we  have  evidently  the  same  general  divisions 
of  the  Old  Testament  Canon  that  are  given  by  Josephus  in 
the  citation  already  made  from  his  writings,  and  by  Christ  in 
the  forty-fourth  verse  of  the  twenty-fourth  chapter  of  Luke, 
and  by  the  Rabbis  in  the  Talmud  and  the  Hebrew  Bible. 
But  the  division  of  any  thing  implies,  of  course, 
tne  previous  existence  of  the  thing  itself,  and 
hence  it  is  reasonable  to  suppose  that  the  Canon 
of  the  Old  Testament  was  completed  before  the  year  232  B.  C.f 

*  The  word  Law  is  also  used  in  a  more  general  sense,  to  denote  the  en- 
re  com  re_  ^re  Canon  of  the  Old  Testament,  because  the  thirty-nine 
mean-  books  of  which  it  is  composed,  taken  together  as  one  whole, 


ins  of  the  word     were  regarded  by  all  the  Jews  as  their  rule  of  life.    See,  for 

example,  John  x:  34,  and  xii:  34;  also  Romans  iii:  10. 
t  The  various  names  applied  to  the  third  division  in  no  way  militates 
against  this  conclusion.    The  Canon  itself  was  called  by  different  names 
at  different  periods.     The  name  Bible  was  first  given  to  it  by  Chrysos- 


THE  CANON.  161 

II.  The  thirty-nine  books  of  the  Old  Testament  were  all  fre- 
quently indorsed  as  canonical  by  Christ  and  his  second  proof 
Apostles.  This  is  evident  from  the  following  S^i^^S 
passages :  "Jesus  said  unto  them,  Did  ye  never  ^eent01adreTce^a' 
read  in  the  Scriptures,  The  stone  which  the  nonicai. 
builders  rejected,  the  same  is  become  the  head  of  the  corner; 
this  is  the  Lord's  doing,  and  it  is  marvelous  in  Citations  from 
our  eyes  ?  "  (Matthew  xxi :  42 ;  Psalm  cxviii :  the  New  Testa- 
22,  23.)  "Jesus  said  unto  them,  Ye  do  err,  not 
knowing  the  Scriptures,  nor  the  power  of  God."  (Matthew 
xxii :  29.)  "  But  how  then  shall  the  Scriptures  be  fulfilled  ?  " 
(Matthew  xxvi :  54 ;  Isaiah  liii,  etc.)  "  But  all  this  was 
clone  that  the  Scriptures  of  the  prophets  might  be  fulfilled." 
(Matthew  xxvi :  56.)  "I  was  daily  with  you  in  the  temple 
teaching,  and  ye  took  me  not;  but  the  Scriptures  must  be 
fulfilled."  (Mark  xiv :  49.)  "And  the  Scripture  was  ful- 
filled which  saith,  And  he  was  numbered  with  the  trans- 
gressors." (Mark  xv:  28;  Isaiah  liii:  12.)  "And  he  closed 
the  book,  (of  Isaiah,)  and  he  gave  it  again  to  the  minister, 

torn  in  the  fifth  century;  previous  to  that  it  was  called  the  Scripture,  the 
Scriptures,  the  Holy  Scriptures,  the  Divine  Scriptures,  etc.;  and 
just  so  it  was  with  the  various  books  that  compose  it;  they     naraes  given  to 
too  have  been  called  by  different  names  at  different  peri-     the  Bible  and 
ods  and  in  different  languages.     The  Hebrews  commonly     its  various 
named  the  sacred  books  from  the  first  word  or  words  with 
which  they  severally  begin ;  but  the  Greeks  named  them  from  their  subject- 
matter,  and  hence  the  Hebrews  called  their  first  book  Bereshith,  in  the  begin- 
ning; but  the  Greeks  called  it  Genesis,  creation.    The  Hebrew  name  of  the 
second  book  is  VeelleJi  Shemoth,  and  these  are  the  names;  but  its  Greek 
name  is  Exodus,  a  going  out.     The  name  of  the  third  book  in  Hebrew 
is  Vaiyikra,  and  he  called;  its  Greek  name  is  Leviticus,  because  it  treats 
chiefly  of  the  Levites.     But  these  different  names  imply  no  want  of  iden- 
tity; and  just  so  it  is  with  respect  to  the  names  of  the  three  principal 
divisions  of  the  Hebrew  Bible.     "The  rest  of  the  books"  in  the  Prologue 
of  Ecclesiasticus;  "The  remaining  books"  in  Josephus;  "The  Psalms"  in 
Luke  xxiv:  44;  and  "The  Hagiographa"  in  our  more  modern  literature, 
evidently  all  refer  to  the  same  general  division  of  the  sacred  books. 
11 


162  REASON  AND  REVELATION. 

and  sat  down.  And  the  eyes  of  all  them  that  were  in  the 
synagogue  were  fastened  on  him.  And  he  began  to  say  unto 
them,  This  day  is  this  Scripture  fulfilled  in  your  ears." 
(Luke  iv:  20,  21.)  "And  beginning  at  Moses  and  all  the 
prophets,  he  expounded  unto  them  in  all  the  Scriptures  the 
tilings  concerning  himself."  (Luke  xxiv :  27.)  "And  they 
said  one  to  another,  Did  not  our  hearts  burn  within  us  while 
he  talked  with  us  by  the  way,  and  while  he  opened  to  us 
the  N'v/////>/T3/"  (Luke  xxiv:  32.)  "And  he  said  unto 
th'-m,  These  are  the  words  which  I  spake  unto  you  while  I 
was  yet  with  you,  that  all  things  must  be  fulfilled  which  are 
written  in  the  Law  of  Moses ,  and  in  the  Prophets,  and  in  the 
Psalms  concern  in.ir  me.  Then  opened  he  their  understand- 
ing, that  they  might  understand  the  Scaritptwrc*"  (Luke 
xxiv:  44,  45.)  "  He  that  believeth  on  me,  as  the  Scripture 
hath  said,  Out  of  his  l>elly  shall  flow  rivers  of  living  water." 
(John  vii:  38;  Proverbs  xviii:  1.)  "Others  said,  This  is 
the  Christ.  Hut  some  said,  Shall  Christ  come  out  of  Gali- 
lee? Hath  not  the  Scripture  said  that  Christ  cometh  of 
the  seed  of  David,  and  out  of  the  town  of  Bethlehem,  where 
David  was?"  (John  vii:  41,  \'2:  I'sdm  l.xxii;  Jeremiah 
xxiii:  5,  6;  Micah  v:  2,  etc.)  "Jesus  said  unto  them,  Is 
it  not  written  in  your  Law,  I  said,  ye  are  gods?  If  he 
called  them  gods  unto  whom  the  word  of  God  came,  and  the 
Scripture  can  not  be  broken ;  say  ye  of  Him  whom  the  Father 
hath  sanctified  and  sent  into  the  world,  Thou  blasphemest; 
beeuuse  I  said,  I  am  the  Son  of  God?"  (John  x:  34-36; 
Psalm  Ixxxii:  6.)  "I  speak  not  of  you  all;  I  know  whom 
I  have  chosen ;  but  that  the  Scripture  may  be  fulfilled,  He 
that  eateth  bread  with  me  has  lifted  up  his  heel  against 
me."  (John  xiii:  18;  Psalm  xli:  9.)  "While  I  was  with 
them  in  the  world,  I  kept  them  in  thy  name.  Those  that 
thou  gavest  me  I  have  kept,  and  none  of  them  is  lost  but 
the  son  of  perdition,  that  the  Scripture  might  be  fulfilled." 


THE  CANON.  163 

(John  xvii :  12 ;  Psalm  cix :  8.)  "  They  said  therefore  among 
themselves,  Let  us  not  rend  it,  (the  tunic,)  but  cast  lots  for 
it,  whose  it  shall  be;  that  the  Scripture  might  be  fulfilled 
which  saith,  They  parted  my  raiment  among  them,  and  for 
my  vesture  they  did  cast  lots."  (John  xix :  24 ;  Psalm 
xxii :  18.)  "After  this,  Jesus,  knowing  that  all  things  were 
now  accomplished  that  the  Scripture  might  be  fulfilled,  said, 
I  thirst.7'  (John  xix:  28;  Psalm  Ixix :  21.)  "For  these 
things  were  done  that  the  Scripture  should  be  fulfilled.  A 
bone  of  him  shall  not  be  broken.  And  again  another  Scrip- 
ture saith,  They  shall  look  on  him  whom  they  pierced." 
(John  xix :  36,  37 ;  Exodus  xii :  46  ;  and  Zechariah  xii :  10.) 
"  For  as  yet  they  knew  not  the  Scripture,  that  he  must  rise 
again  from  the  dead."  (John  xx  :  9  ;  Psalm  xvi :  9  ;  Isaiah 
liii:  10-12,  etc.)  "Men  and  brethren,  this  Scripture  must 
needs  be  fulfilled  which  the  Holy  Spirit,  by  the  mouth  of 
David,  spake  before  concerning  Judas,  who  was  guide  to 
them  that  took  Jesus."  (Acts  i:  16;  Psalm  cix:  8.)  "The 
place  of  the  Scripture  which  he  read  was  this,  He  was  led 
as  a  sheep  to  the  slaughter,  and  like  a  lamb  dumb  before 
his  shearer,  so  opened  he  not  his  mouth."  (Acts  viii :  32  ; 
see,  also,  v.  35 ;  Isaiah  liii :  7,  8.)  "And  Paul,  as  his  manner 
was,  went  in  unto  them,  and  three  Sabbath  days  reasoned 
with  them  (the  Jews)  out  of  the  Scriptures."  (Acts  xvii:  2.) 
"  These  (the  Bereans)  were  more  noble  than  those  in  Thes- 
salonica,  in  that  they  received  the  word  with  all  readiness 
of  mind,  and  searched  the  Scriptures  daily,  whether  these 
things  were  so."  (Acts  xvii:  11.)  "And  a  certain  Jew 
named  Apollos,  born  at  Alexandria,  and  mighty  in  the  Scrip- 
tures, came  to  Ephesus."  (Acts  xviii :  24.)  "  For  he  mightily 
convinced  the  Jews,  and  that  publicly,  showing  by  the  Scrip- 
tures that  Jesus  is  the  Christ."  (Acts  xviii:  28.)  "And 
when  they  had  appointed  him  a  day,  there  came  many  to 
him  into  his  lodging,  to  whom  he  expounded  and  testified 


164  REASON  AND  REVELATION. 

the  kingdom  of  God,  persuading  them  concerning  Jesus, 
both  out  of  the  Law  of  Moses,  and  out  of  the  Prophets,  from 
morning  till  evening."  (Acts  xxviii :  23.)  "  Which  (Gospel) 
he  had  promised  before1  by  his  prophets,  in  the  Holy  Scrlp- 
/"/r.s."  (Romans  i:  2.)  "For  what  saith  the  Scripture?" 
(Romans  iv:  3;  Genesis  xv:  6.)  For  the  Scripture  saith 
unto  Pharaoh,  even  for  this  same  purpose  have  I  raised  thee 
up,  that  I  ini^ht  >ho\v  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth."  (Romans  ix: 
17;  Exodus  ix:  16.)  "For  the  Scripture  saith,  Whosoever 
Ix'lieveth  on  him  shall  not  be  ashamed."  (Romans  x:  11; 
1-aiah  xxviii:  1  f> ;  and  xlix  :  23.)  "  For  whatsoever  things 
were  u-rittni  <tj<>r<tiinc  \ven-  written  for  our  learning,  that  we, 
through  patience  and  comfort  of  the  Scriptures,  might  have 
hope."  (Romans  xv:  4.)  "Now  to  him  that  is  of  power 
to  establish  you  according  to  my  Gospel  and  the  preaching 
of  Jesus  Christ,  according  to  the  revelation  of  the  mystery 
which  was  kept  secret  since  the  world  began,  but  now  is  made 
manifest,  and  by  the  Scriptures  of  the  prophets,  according  to 
the  commandment  of  the  everlasting  God,  is  made  known 
to  all  nations  for  the  obedience  of  faith  :  to  the  only  wise 
God,  through  Jesus  Christ,  be  glory  forever."  (Romans 
xvi :  25-27.)  "  For  I  delivered  unto  you  first  of  all  that 
which  I  also  received,  that  Christ  died  for  our  sins,  accord- 
ing to  the  Scriptures,  and  that  he  was  buried,  and  that  he 
rose  again  the  third  day  according  to  the  Scriptures"  (1  Cor- 
inthians xv :  3,  4 ;  Psalm  xxii ;  Isaiah  liii ;  Daniel  ix :  26 ; 
Zechariah  xiii:  17;  Psalm  ii:  7;  xvi:  10,  etc.)  "And  the 
Scripture,  foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  before  the  Gospel  unto  Abraham, 
saying,  In  thee  shall  all  nations  be  blessed."  (Galatians  iii : 
8 ;  Genesis  xii :  3,  etc.)  "  But  the  Scripture  has  concluded  all 
under  sin,  that  the  promise  by  faith  of  Jesus  Christ  might 
be  given  to  them  that  believe."  (Galatians  iii:  22.)  "Nev- 


THE  CANON.  165 

ertheless,  what  saith  the  Scripture?  Cast  out  the  bond- 
woman and  her  son ;  for  the  son  of  the  bond-woman  shall 
not  be  heir  with  the  son  of  the  free  woman."  (Galatians 
iv:  30;  Genesis  xxi:  10,  12.)  "For  the  Scripture  saith, 
Thou  shalt  not  muzzle  the  ox  that  treadeth  out  the  corn; 
and,  The  laborer  is  worthy  of  his  reward."  (1  Timothy  v : 
18;  Deuteronomy  xxv :  4;  and  Leviticus  xix:  13.)  "But 
continue  thou  in  the  things  which  thou  hast  learned  and 
hast  been  assured  of,  knowing  of  whom  thou  hast  learned 
them,  and  that  from  a  child  thou  hast  known  the  Holy 
Scriptures,  which  are  able  to  make  thee  wise  unto  salvation, 
through  faith  which  is  in  Christ  Jesus.  All  Scripture  is 
given  by  inspiration  of  God,  and  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  righteousness,  that 
the  man  of  God  may  be  perfect,  thoroughly  furnished  for 
all  good  works."  (2  Timothy  iii :  14-17.)  "  If  ye  fulfill 
the  royal  law  according  to  the  Scripture,  Thou  shalt  love 
thy  neighbor  as  thyself,  ye  shall  do  well."  (James  ii :  8 ; 
Leviticus  xix:  18.)  "And  the  Scripture  was  fulfilled  which 
saith,  Abraham  believed  God,  and  it  was  imputed  unto  him 
for  righteousness;  and  he  was  called  the  friend  of  God." 
(James  ii :  23 ;  Genesis  xv :  6 ;  2  Chronicles  xx :  7,  etc.) 
"  Do  ye  think  that  the  Scripture  saith  in  vain,  The  spirit 
that  dwelleth  in  us  lusteth  to  envy  ?  "  (James  iv  :  5 ;  Gen- 
esis vi:  5;  viii:  21;  Proverbs  xxi:  10,  etc.)  "Wherefore 
also  it  is  contained  in  the  Scripture,  Behold  I  lay  in  Zion  a 
chief  corner-stone,  elect,  precious ;  and  he  that  believeth  on 
Him  shall  not  be  confounded."  (1  Peter  ii :  6 ;  Psalm 
cxviii :  22  ;  and  Isaiah  xxviii :  16.)  "  Knowing  this  first, 
that  no  prophecy  of  the  Scripture  is  of  any  private  inter- 
pretation ;  for  the  prophecy  came  not  in  old  time  by  the 
will  of  man,  but  holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Spirit."  (2  Peter  i :  20.)  "And  account 
that  the  long-suffering  of  God  is  salvation,  even  as  our  be- 


166  REASON  AND  REVELATION. 

loved  brother  Paul,  also  according  to  the  wisdom  given  unto 
him,  hath  written  unto  you,  as  also  in  all  his  epistles,  speak- 
ing in  them  of  these  things,  in  which  are  some  things  hard 
to  be  understood,  which  they  that  arc  unlearned  and  unsta- 
ble wrest,  as  they  do  also  the  other  Scriptures,  unto  their  own 
destruction."  (2  Peter  iii  :  15,  16.) 

It  is  evident  that  in  all  these  passages  the  word  Scripture 
iMir.^  tii«    (J7'tf^3j)  or  Scriptures   (fnmpai)  is  used  like  the 


ptaTMta  wrd  Ililtlf,  iu  a  limited  and  specific  sense,  to 
these  citations,  denote  an  those  books  that  were  then  received 
by  the  Jew.-  a-  canonical.  But  these,  according  to  Joscphus 
and  other  Rabbinical  writers,  were  the  same  identical  thirty- 
nine  honks  that  now  compose  the  Hebrew  Bible.  Indeed, 
it  is  preposterous  to  talk  of  any  material  change  having  bc.-n 
made  in  the  Hebrew  Scriptures  sinee  the  time  of  Christ  ;  and 
hence,  these  thirty-nine  hooks  were  all  indorsed  by  Christ 
and  his  Apo-tles.  But  tln-c,  as  I  have  shown  in  the  first 
part  of  tlii-  treatise,  \\riv  severally  God's  inspired  ambassa- 
dors sent  forth  to  proclaim  to  the  world  Heaven's  own  ap- 
Conciusi  pointed  scheme  of  ju>t  iiieat  ion,  and  sanctilieu- 

;ithe         tion,  and  redemption.     And  hence  it  follows,  of 

necc*#iti/,  that  the  aforesaid  thirty-nine  books  of 
the  Old  Testament  are  each  and  all  canonical.  So  reason  un- 
hesitatingly decides  in  view  of  all  the  premises. 

It  may  be  well  to  observe,  just  here,  that  it  is  the  original 
Theorisin.il  Hebrew,  and  not  any  translation  of  it,  that 
indoneda*7  Christ  and  his  Apostles  have  indorsed  as  canon- 

ical. It  is  true  that  they  often  quote  from  the 
Septuagint  or  Alexandrian  Version  of  the  Original,  especially 
Quoting  is  not  when  they  are  addressing  either  the  Greeks 
indorsing.  or  t]ie  Hellenists  ;  but  this  is  no  proof  that 
it  was  their  intention  thereby  to  indorse  that  version  as 
canonical.  They  evidently  referred  to  it,  for  the  sake  of 
convenience,  just  as  we  now  refer  to  our  common  English 


THE  CANON.  167 

version.  When  it;  expresses  the  mind  of  the  Spirit  clearly 
and  definitely,  they  quote  it  verbatim.  But  when  it  fails  to 
do  this,  then  they  either  correct  its  errors  by  making  the 
necessary  changes  in  its  phraseology;  or,  otherwise,  they 
wholly  disregard  it,  and  make  their  appeal  directly  to  the 
original  Hebrew. 

This  whole  subject  has  been  ably  treated  by  Thomas  Hart- 
well  Home  in  his  very  excellent  "  Introduction    summary  of 
to  the  Critical  Study  of  the  Bible."     Under  the    JJwa  by"* 
general  head  of  "  Quotations  in  the  New  Testa-    Hoiue- 
ment  from  the  Septuagint,"  he  reckons  seventy-five  that  agree 
with  said  version  verbatim;  forty-seven  that  vary  from  it 
but  slightly ;  thirty-two  that  agree  with  it  in  sense,  but  not 
in  form ;  eleven  that  differ  from  it  materially  and  agree  with 
the  Hebrew ;  and  nineteen  that  differ  froni  both  it  and  the 
Hebrew. 

The  reader  will,  of  course,  receive  this  remark  with  caution. 
It  is  scarcely  necessary  to  remind  him  that  every 

/  T.  •*       Explanation  of 

apparent  discrepancy  is  not  a  real  discrepancy,    apparent  de- 
The  accomplished  teacher  varies  his  words,  and    STnAreiTS 
phrases,  and  illustrations  to  suit  the  attainments,    Quotations 

J      found  in  the 

habits,  and  capacities  of  his  pupils.     Sometimes    New  Testa- 

.      .      i  i   .  .  .          ment. 

it  is  best  to  convey  his  meaning  in  very  generic, 
abstract,  and  highly-figurative  forms  of  expression.  And 
sometimes,  again,  it  may  be  necessary  to  use  nothing  but 
the  very  plainest  and  most  specific  words  and  phrases.  All 
such  considerations  were,  of  course,  a  matter  of  care  to  the 
inspired  writers  of  the  New  Testament ;  and  hence,  we  may 
reasonably  expect  to  find  in  their  writings  and  quotations 
many  apparent  departures  from  the  original  Hebrew,  but 
nothing  that  really  contradicts  it. 

III.  The  canonical  authority  of  the  thirty-nine  books  of  the 
Old  Testament  may,  if  necessary,  be  still  further  proved  and 
supported  by  their  own  internal  evidence  and  the  testimony  of 


168  REASON  AND  REVELATION. 

the  Christian  fathers*  But  as  I  aim  at  brevity  in  all  these 
Third  source  of  discussions,  and  as  the  evidence  submitted  on  this 
i«,i,'!""fethne8ofd  Point  is  entirel7  sufficient,  I  will  add  no  more, 
T.-t  imcnt  but  simply  refer  the  reader  to  what  has  been  said 
in  Part  First  on  the  unity,  harmony,  and  other 
internal  evidences  of  the  Divine  Origin  of  the  whole  Bible. 


CHAPTER    II. 

CANON  OF  THE  NEW  TESTAMENT. 


THE  Canon  of  the  New  Testament,  consisting  of  twenty- 
-    seven  books,  rests,  in  like  manner,  on  the  au- 


itylldfIth!.llxew"    ^lorihJ  °f  MIC  Apostles  and  other  inspired  members 
'K-'nt          of  the  Priiniliw  Church.     This  is  evident, 

I.  From  the  entire  unanimity  with  which  all  the 

*  The  first  catalogue  of  the  books  of  the  Old  Testament  given  by  any 
of  ,  the  Christian  fathers,  is  that  of  Melito,  Bishop  of  Sardis,  in  Lydia, 
about  A.  D.  170.  He  was  a  man  of  great  learning  and  piety,  and  com- 
monly called  a  prophet  by  his  Christian  brethren;  it  may,  therefore,  be 
interesting  to  the  reader  to  hear  from  him  what  was  the  number  and  the 
order  of  the  books  of  the  Old  Testament  in  his  day.  His  catalogue  is 
reported  by  Eusebius  as  follows:  "The  five  books  of  Moses:  Genesis, 
Exodus,  Leviticus,  Numbers,  Deuteronomy  ;  then  Joshua  of  Nun,  Judges, 
Ruth,  four  books  of  Kings,  two  of  Chronicles;  the  Psalms  of  David,  the 
Proverbs  of  Solomon  (also  called  Wisdom),  Ecclesiastes,  the  Song  of 
songs,  Job.  Prophets:  Isaiah,  Jeremiah,  the  Twelve  in  one  book,  Daniel, 
Ezekiel,  Ezra." 

The  books  of  Nehemiah  and  Esther  seem  to  be  omitted  in  this  cata- 
logue ;  but  at  that  time  Ezra  and  Nehemiah  were  always  reckoned  aa 
but  one  book  by  both  the  Jews  and  the  Greeks;  and  critics  are  still  di- 
vided on  the  question  whether  Esther  was  also  included  under  the  same 
general  head,  or  omitted,  through  mistake,  by  Eusebius.  It  is  frequently 
referred  to  by  Josephus.  (See  Stuart  on  the  Canon  of  the  Old  Testament, 
pp.  257-261.) 


THE  CANON.  169 

primitive  Oiristians  received  and  adopted  these  books  as  their 
only  infallible  and  all-authoritative  rule  of  faith  Pirgt  source  of 
and  practice.  For,  be  it  remembered,  evidence. 

1.  That  on  all  speculative  questions  resting  on  mere  hu- 
man authority  the  disciples  of  the  first  and  sec-  Tendency  of 
ond  centuries  were  exceedingly  prone  to  differ  *hue  Primitive 

&  *     J  Church    to    di- 

in  their  opinions.      This  was  a  necessary  conse- 


P  ,  i      .  .  .  tive  questions. 

quence  growing  out  of  their  previous  education. 
They  had  been  collected  into  the  Christian  Church  from  all  the 
religious  and  philosophical  parties  of  the  then  known  world, 
and,  as  a  matter  of  course,  they  brought  into  their  new 
relations  many  of  their  old  habits  and  modes  of  thought. 
Some  of  them  were  inclined  to  Platonism,  some  to  Aristo- 
telianism,  some  Epicureanism,  some  to  Stoicism,  some  to 
Phariseeism,  and  some  to  Sadduceeism.  This  old  leaven  soon 
began  to  work  throughout  the  entire  body.  One  began  to 
say,  I  am  of  Paul;  and  another,  I  am  of  Apollos;  and 
another,  I  am  of  Cephas  ;  and  another,  I  am  of  Christ. 
Sectarianism  was,  in  fact,  the  necessary  tendency  in  all  the 
congregations,  and  nothing  but  Apostolic  authority  could  have 
prevented  a  division  of  the  primitive  church  into  a  great 
number  and  variety  of  contending  sects  and  parties  ;  this  is 
evident  from  nearly  all  of  Paul's  epistles,  as  well  as  from  the 
united  testimony  of  ecclesiastical  historians.  See,  for  instance, 
the  first  volumes  of  Mosheim,  Gieseler,  and  Neander. 

2.  But  on  the  question  of  the  Canon  there  were  some 
additional  and  special  reasons  that  must  have  special  tenden- 
inevitably  led  to  divisions  in  the  primitive  cy  to  divide  °? 

J  the  question  of 

church,  had  it  in  any  sense  or  in  any  measure  the  canon. 
been  a  speculative  question.  On  this  assumption  every  one 
would  have  been  inclined  to  receive  those  books  as  canonical 
which  most  fully  coincided  with  his  own  philsophical  opin- 
ions and  religious  prejudices  —  just  as  it  now  is  with  those 
who  practically  disregard  the  authority  of  God's  word;  so 


170  REASON  AND  REVELATION. 

that  in  a  short  time  the  church  would  have  been  hopelessly 
divided,  and  every  little  sect  and  party  would  have  had  its 
own  favorite  canon. 

3.  But,  notwithstanding  these  plain  and  inevitable  ten- 
dencies to  strife,  and  division,  and  sectarianism 

*t  the 

(imn-ii  „„  tins  in  the  primitive  church,  and  especially  on  the 
question  touching  their  rule  of  faith  and  prac- 
tice, it  is,  nevertheless,  a  remarkable  and  well-authenticated 
historical  tact,  that  on  no  other  (jin-dion  Jinn  a  HI/  body  of  men 
ever  been  more  f nil  i/  <nnl  jirinly  united.  Indeed,  the  unity  of 
the  Israelites  on  the  qiu>ti»m  of  the  Old  Testament  Canon, 
is  the  only  parallel  ea.-c  known  in  history.  During  the  first 
three  c.  ntiiries,  the  twenty-seven  books  of  the  New  Testa- 
ment, and  the  thirty-nine  of  the  Old,  were  the  only  ones 
that  were  quoted  as  canonical  by  any  Christian  writer.* 
A nd -at  no  period  of  the  Christian  Church  were  any  of 
these  twenty-seven  books  rejected  by  any  Christian  writer  or 
teacher  after  a  fair  examination  of  the  evidence.  It  is  true, 
that  for  a  time,  the  Kpi-tK-  to  the  Hebrews,  the  Epistle  of 
James,  the  Second  of  Peter,  the  Second  and  Third  of  .John, 
that  of  Jude,  and  the  Apocalypse,  were  by  some  regarded  as 
of  donfftj'nl  authority.  But  this  only  proves  that  the  forma- 
tion of  the  New  Testament  Canon,  was  a  matter  of  great 
care  and  concern  among  all  true  Christians.  For  as  soon  as 
they  had  fully  investigated  the  matter,  and  had  clearly  as- 
certained from  the  testimony  of  competent  witnesses,  that 
these  books  had  been  written  and  indorsed  by  inspired 
men,  that  was  with  them  an  end  of  the  controversy.  They 
then  no  longer  hesitated  to  regard  and  receive  them  as  ca- 
nonieal. 

Here,  then,  we  might  perhaps  safely  rest  the  whole  ques- 

*Paley's  Evidences,  p.  195,  Nairne's  edition.  Paley  speaks  only  of 
the  historical  books.  But  I  am  persuaded  that  his  remarks  may  be  made 
general,  so  as  to  include  books  of  all  classes. 


THE  CANON.  171 

tion ;  for  even  from  the  premises  now  before  us,  it  evidently 
follows   that   the  canonical   authority  of  these 

»  Conclusion 

books  rests  on  the  authority  of  the  Apostles  and    from  the  Prem- 

,  .          .       i    ,         i  />    ,1  •  i  -i         kes  submitted. 

other  inspired  teachers  of  the  primitive  church. 
But, 

II.  This  conclusion  is  greatly  confirmed  and  strengthened 
by  the  consideration  that  these  twenty-seven  books 

•>  u  Second    source 

were  all  in  existence,  and  most  of  them  extensively    of  evidence  in 
circulated  in  the  churches,  and  actually  quoted  as    non°i  Ji  lu-0*" 
canonical  by  the  Apostolic  Fathers,  and  others,    ^00^0?  Se 
for  more  than  fifty  years  before  the  cessation  of    New  Testa- 
miraculous  gifts.     The  evidence  on  this  point  is 
full  and  satisfactory;  and  I  think  that  a  few  observations 
will  make  it  plain  and  obvious  to  all.     Be  it  remembered, 
then, 

1.  That  the  Apostles  were  all  fully  endowed  with  these 
supernatural  gifts.  Through  them  they  were  Extraordinary 
enabled  to  understand  the  great  scheme  and  gifts  bestowed 
mystery  of  redemption,  to  reveal  it  to  others, 
and  also  to  demonstrate  to  all  who  sought  to  know  the 
truth,  that  the  Gospel  is  the  power  of  God  for  salvation  to 
every  true  believer.  This  is  evident  from  such  passages  as 
the  following:  Matthew  x,  and  also  xxviii :  18—20;  Luke 
xxiv :  48,  49 ;  John  xiv :  26  and  xvi :  13 ;  and  the  entire 
book  of  Acts.* 


*I  here  transgress  no  rule  of  logical  propriety  by  introducing  these 

witnesses.    When  a  mathematician  has  once  demonstrated 

Propriety  of 

the  truth  of  a  proposition,  he  may  ever  afterward  use  it     here  introduc- 

as  he  would  a  definition  or  an  axiom  in  any  other  demon-     ins  New  T«sta' 
A      ,   .  ,,  ,„     ,  ,         ment  witnesses 

stration.  And  just  so  in  the  present  case.  We  have  al- 
ready proved,  in  Part  First,  that  the  Bible  is  from  God ;  and  hence  we 
have  now  a  right  to  use  its  facts  and  its  precepts  as  the  testimony  and 
teachings  of  the  Holy  Spirit.  True,  indeed,  it  is  still,  to  some  extent,  an. 
open  question  with  us  in  this  discussion,  what  books  belong  of  right  to 
the  Bible :  and  hence,  to  some,  it  may  appear  irrelevant  and  improper  to 


172  REASON  AND  REVELATION. 

2.  That  the  Apostles  had  power  to  bestow  these  gifts  on 
Their  power  to    other  persons,  and  that  they  often  actually  did 

this  for  the  double  purpose  of  converting  the 

gifts  on  others. 

world  and  of  edifying  the  church.  See,  for  in- 
stance, Acts  viii :  14-25  ;  Romans  i :  11 ;  and  2  Timothy  i :  6. 
See  also  1  Corinthians  xii  and  xiv. 

3.  But  as  God  is  no  respecter  of  persons  or  of  churches,  and 

a-  the  primitive  churches  were  all  equally  needy 
in  this  respect  before  the  books  of  the  New  Tes- 
etowed.  lament  \\viv  written,  it  is  but  fair  to  conclude, 

that  what  was  done  for  Timothy,  was  also  done  for  Mark, 
and  Luke,  and  all  others  who  were  called  to  labor  in  word 
and  doctrine;  and,  moreover,  that  whatever  gifts  were  be- 
stowed on  the  Samaritans  and  the  Corinthians,  would,  in  like 
manner,  be  bestowed  on  all  other  churches,  under  similar 
ciremiiM  a  IK-.-S.  and  hence  that  most,  if  not  all,  of  the  first  evan- 
gelists and  bishops  of  the  Christian  Church  were,  like  Timothy, 
cndoirt'il  //•////  these  extraordinary  spirifna/  f/ifts* 

4.  Many  of  thr-e  would  of  course  outlive  the  Apostles, 
ivri.,,i,,r  th.-ir    an(l  ^  is  but  reasonable  to  suppose  that  some  of 
continuance.       them  would  continue  to  minister  to  the  wants 
of  the  churches,  until  at  least  the  middle  of  the  second  cen- 
tury.     Polycarp,  for  example,  one  of  John's  disciples,  and 
bishop  of  the  church  of  Smyrna  for  about  eighty  years,  suf- 
fered martyrdom  in  A.  D.  166.     And  if  Polycarp's  ministry 
continued  so  long  in  Asia  Minor,  it  is  fair  to  presume  that 
some  other  evangelists  and  bishops  who  had  seen  the  Apos- 
tles, and  who  had  received  from  their  hands  these  extraor- 

use  any  of  these  books  in  order  to  prove  that  they  are  really  a  part  of 
the  Canon.  But  the  reader  will  observe  that  the  facts  here  used  in  evi- 
dence can  not  be  denied  without  rejecting  the  whole  Bible  as  the  Word 
of  God.  But  this  can  not  be  done,  as  we  have  before  proved;  and  hence 
it  follows,  that  the  use  we  here  make  of  these  facts,  is  entirely  legitimate. 
*  See  1  Cor.  xii :  28-31,  and  Ephes.  iv :  7-16. 


THE  CANON.  173 

dinary  gifts,  would  also  continue  to  labor  for  other  churches 
in  other  parts  of  Christendom,  till  at  least  A.  D.  150. 

I  have  here  purposely  cut  off  all  ground  of  debate  by 
limiting  these  spiritual  gifts  to  the  very  shortest  presuma- 
ble period,  on  the  supposition  that  they  were  conferred  on 
evangelists,  pastors,  and  teachers,  solely  through    Modeg  of  con 
the  agency  of  the  Apostles.     But  every  student    fen-ing  these 
of  the  Bible  knows  very  well  that  these  gifts  were 
not  always  so  bestowed.    Christ  gave  them  sometimes  to  his 
disciples  directly,  without  any  human  instrumentality  in  the 
case.    He  did  so,  on  the  day  of  Pentecost,  when  the  Chris- 
tian Church  was  first  established  ;  he  did  so  seven  years  after 
this,  when  the  first  fruits  of  the  Gentiles  were  received  into 
the  fold  and  family  of  God ;  and  he  may  have  done  so  in  a 
thousand  other  cases,  whenever  and  wherever  the  interests  of 
his  Church  required  it.    And  if  so,  it  is  by  no  means  neces- 
sary to  suppose  that  these  gifts  were  confined  to  the  first  and 
second  centuries;  they  may  have  extended  to  the*  Their  duration 
third,  and,  if  need  be,  even  to  the  fourth.    And    ^1"^°- 
this  is  just  what  all  ecclesiastical  historians  of    tors- 
the  first  centuries  testify.      The  learned  translator  of  Mos- 
heim's  Ecclesiastical  History  says  "That  what  are  called  the 
miraculous  gifts  of  the  Holy  Spirit  were  liberally  conferred 
not  only  in  this  (the  second),  but  also  in  the  following  cen- 
tury, especially  on  those  engaged  in  propagating  the  Gospel, 
all  who  are  called  Christians  believe,  on  the  unanimous  and 
concordant  testimony  of  all  the  ancient  writers.     Nor  "do  we, 
in  my  opinion,  hereby  incur  any  just  charge  of  departing 
from  sound  reason ;  for,  as  these  witnesses  were  all  grave 
men,  fair  and  honest,  some  of  them  philosophers — men  who 
lived  in  different  countries,  and  relate  not  what  they  heard, 
but  what  they  saw,  call  God  to  witness  the  truth  of  their 
declarations  (see  Origen  Contra  Celsum,  book  i,  p.  35,  Spen- 
cer's edit.),  and  do  not  claim  for  themselves,  but  attribute  to 


174  REASON  AND  REVELATION. 

others  these  miraculous  powers,  what  reason  can  there  be 
for  refusing  to  believe  them?* 

If,  then,  there  is  any  reliance  to  be  placed  on  "the  unani- 
inous  and  concordant  testimony  of  all  the  ancient 
writers,"  we  might  safely  extend  the  period  of 
8iou-  these  miraculous  gifts  to  at  least  the  middle  of 

the  third  century  ;  l>ut  it  is  not  necessary  to  do  this  in  our 
present   argument,  and   I  wish,  in   this  whole  discussion,  to 
occupy  nothing  but  the  safest  and  most  reliable  ground. 
5.  However  these  gifts  were  received  and  imparted,  one 
thing  is  certain,  that  those  who  possessed  them 


..f  H..-H,.  M-irit-    were  tliriiH/ii  fjitnfifi"!  f<>  jifdf/c  of  the  character 
t  ii.o        of  any  <ltn-innfnt,  and  to  decide  inftillibly  whether 

it  was  of  God  and  had  any  just  claims  to  a  pin  re 
in  the  Canon  or  not.  This  is  evident  from  such  passages  as 
the  following:  4'  II'  any  man  think  himself  to  be  u  prophet 
or  a  spiritual  man,  let  him  acknowledge  that  the  things  that 
I  write  unto  yon  are  the  Commandments  of  the  Lord."  (1 
Cor.  xiv:  37.)  "But  ye  have  an  unction  (a  spiritual  gift) 
from  the  Holy  One,  and  ye  know  all  tilings."  (1  John  ii: 
20.)  And  in  the  twenty-seventh  verse  of  the  same  chapter, 
John  adds:  "  l>ut  the  anointing  which  ye  have  received  of 
him  abides  in  yon,  and  ye  need  not  that  any  man  teach  you; 
but  as  the  same  anointing  teaches  you  of  all  things,  and  is 
truth,  and  is  no  lie;  and  even  as  it  hath  taught  you,  ye 
shall  abide  in  him." 

The  only  remaining  question,  therefore,  to  be  considered 

is  simply  this  :  Whether  the  aforesaid  twenty- 

Thc  only  re-  *    J  J 

maiuing  ques-     seven  books  were  in  existence  long  enough  to 

be  thoroughly  examined  and  approved  by  in- 

spired men  before  the  cessation  of  miraculous  gifts  in  the 

churches?  for  I  do  not  think  it  necessary  to  pause  here  in 

order  to  prove  that  while  these  gifts  continued  they  were 

*  Murdock's  Mosheim's  Ecclesiastical  History,  Yol.  i,  p.  102. 


THE  CANON.  175 

constantly  exercised  in  the  defense  of  the  truth;  nor  is  it 
necessary  to  prove  that  the  whole  church  would  receive  and 
respect  the  accredited  decisions  of  her  inspired  men  as  the 
voice  of  God  in  such  matters.  It  is  enough  to  show  that 
the  aforesaid  books  were  all  in  the  hands  of  at  least  some 
of  the  churches  for  a  number  of  years  before  the  age  of 
miracles  had  passed  away ;  and  on  this  point  it  gives  me 
pleasure  to  say  the  evidence  is  full  and  satisfac-  FullnPSS  of  tha 
tory.  True,  indeed,  it  is  now  difficult,  perhaps  evidence  on 
impossible,  to  determine,  with  absolute  certainty, 
the  precise  time  when  some  of  these  books  were  written ; 
but  all  writers  who  have  any  claim  on  our  respect  for  their 
learning  and  candor  concede  that  they  were  all  in  existence 
before  the  close  of  the  first  century. 

I  regret  that  my  prescribed  limits  will  not  allow  me  to 
make  any  thing  like  a  full  statement  of  the  evidence  that 
might  be  brought  forward  in  favor  of  this  allegation. 
For  this  and  many  other  interesting  details  relating  to 
the  genuineness  and  authenticity  of  these  books,  I  must 
refer  the  reader  to  Lardner's  Credibility  of  the  Works  of  rcfer. 
Gospel  History,  Home's  Introduction  to  the  ence> 
Critical  Study  of  the  Bible,  Davidson's  Introduction  to  the 
New  Testament,  and  Dean  Alford's  Prolegomena  to  the 
the  last  edition  of  his  Greek  Testament. 

But  some  proof  on  so  important  a  point  is  essential  to 
the  proposed  plan  and  object  of  this  work,  and    Kind  and 
I  will,  therefore,  endeavor  to  present  as  briefly    Sen^wiectei 
and  plainly  as  I  can  a  mere  outline  of  the  evi-    for  tLis  work> 
deuce,  confining  myself  chiefly  to  the  Scriptural  quotations 
and  allusions  of  the  Apostolic  fathers. 

We  will  begin  with  the  Epistle  of  Barnabas.     And  here 
it  is  proper  to  say  that  some  doubts  have  been    The  Bpistie  of 
entertained  respecting  both  the  authorship  and    Barnabas- 
the  date  of  this  epistle :  "But  the  external  evidence  is  unani- 


176  REASON  AND  REVELATION. 

mous  in  ascribing  it  to  Barnabas,  the  companion  of  Paw?."* 
It  was  quoted  as  such  by  Clement  of  Alexandria,  in  the  second 
century,  and  by  Origen,  in  the  beginning  of  the  third;  and 
hence  Lardner,  after  weighing  all  the  evidence  relating  to 
its  date  and  both  its  date  and  its  authorship,  comes  to  the 
conclusion  that  IJarnabas,  the  companion  of 
Paul,  was  most  likely  its  author,  and  that  it  was 'certainly 
written  soon  after  the  destruction  of  Jerusalem,  probably 
about  A.  D.  71  or  72.f 

For  the  sake  of  convenience  in  comparing  the  quotations 
and  allusions  with  the  Scriptures  themselves,  I  will  place 
them  in  parallel  columns;  and  for  the  sake  of  brevity,!  will 
ordinarily  use  but  one  quotation  from  each  of  the  several 
books  to  which  the  authors  refer.  In  the  Epistle  of  Bar- 
nabas we  have  but  few  quotations,  but  many  allusions.  The 
following  may  be  taken  as  a  specimen : 

NEW  TESTAMENT.  BARNABAS. 

I.  So  the  last  shall  be  first,  and        I.  Let  us,  therefore,  beware, 
the  first  last,  for    lest  it  should  happen  to  us  as 

Five  books  '  J  1X 

ami  in.    many   are   called,  it  is  written:    There  are  many 

v  Bar"    but    few     chosen,  called,  few  chosen.    (Ch.  iv.) 
(Matt,  xx :  16.) 

II.  Give  to  every  man  that        II.   Give  to   every   one    that 
asketh  thee.     (Luke  vi :  30.)  asketh  thee.     (Ch.  xix.) 

III.  Know  ye   not   that  ye  '    III.  For,  my  brethren,  the 
are  the  temple  of  God,  and  that  habitation  of  our  heart  is  a  holy 
the   Spirit  of  God   dwells  in  temple  to  the  Lord.    (Ch.  vi.) 
you  ?     (1  Cor.  iii :  16.) 

IV.  Redeeming  the  time,  be-  IV.  Seeing,  then,  the  days  are 
cause  the  days  are  evil.  Where-  exceeding  evil,  and  the  adver- 
fore  be  ye  not  unwise,  but  tin-  sary  has  the  power  of  this  present 
derstanding  what  the  mind  of  world,  we  ought  to  give  diligent 

*  Donaldson's  History  of  Chris.  Literature  and  Doct.,  vol.  i,  p.  201. 
t  Lardner's  Credibility,  vol.   ii,  p.  14. 


THE  CANON. 


177 


NEW  TESTAMENT. 

the  Lord  is.  (Eph.  v :  16,  17.) 
The  Prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh 
in  the  children  of  disobedience. 
(Eph.  ii :  2.) 

V.  I  charge  thee  before  God 
and  the  Lord  Jesus  Christ,  who 
shall  judge  the  quick  and  the 
dead.  (2  Tim.  iv :  1.) 


BARNABAS. 


heed  to  inquire  into  the  right- 
eous judgments  of  the  Lord. 
(Ch.  ii.) 


V.  If,  therefore,  the  Son  of 
God,  who  is  the  Lord  of  all,  and 
shall  judge  the  quick  and  the 

dead,  hath  suffered .     (Ch. 

vii.*) 


THE  EPISTLE  OF  CLEMENS  ROMANUS. 


The  next  document  that  I  will  introduce,  is  a  letter  ad- 
dressed by  the  Church  of  Rome  to  the  Church    its  date  and 
of  Corinth.     The  name  of  the  writer  is  not  at-    author- 
tached  to  the  epistle,  but  it  was  unanimously  ascribed  by  the 
ancients  to  Clemens  Romanus,f  of  whom  honorable  mention 
is  supposed  to  be  made  in  Philippians  iv :  3.     It  was  writ- 
ten about  A.  D.  96,J  and  contains  many  references  to  the 
books  of  the  New  Testament.    The  following  will  suffice  for 
our  present  purpose : 


NEW  TESTAMENT. 

I.  But  woe  to  that  man  by 
whom  the  Son  of  Man  is  be- 


CLEMENT. 

I.  Remember  the  words  of 
the   Lord   Jesus. 


Clement. 


frayed  I  It  had  been  good  for  For  he  said:  Woe  &*£^£ 
that  man  if  he  had  not  been  born,  to  that  man  by 
(Matt,  xxvi :  24.  See  also  whom  offenses  come. 
Matt,  xviii :  6,  and  Mark  ix :  It  were  better  for  him  that  he 
42.)  had  not  been  born,  than  that  he 

should  offend  one  of  my  elect. 

*  Lardner's  Credibility,  vol.  ii,  pp.  11-22. 

t  Donaldson's  Hist,  of  Christian  Literature  and  Doctrine,  vol.  i,  p.  90. 
J  Donaldson,  vol.  i,  p.  108,  109,  and  Lardner,  vol.  ii,  p.  28. 
12 


178 


REASON  AND  REVELATION. 


NEW   TESTAMENT. 

It  were  better  for  him  that  a 
millstone  were  hanged  about  his 
neck,  and  he  cast  into  the  sea, 
than  that  he  should  offend  one 
of  these  little  ones.  (Luke  xvii : 
2.) 

II.  How  he  said:  It  is  more 
blessed  to  give  than  to  receive. 
(Acts  xx :  35.) 

III.  Being  filled  with  all  un- 
righteousness, fornication,  wick- 
edness, covetousness,  malicious- 
ness; full  of  envy,  murder,  de- 
bate, deceit,  malignity,  whisper- 
ers, backbiters,  haters  of  God,  de- 
spiteful, proud,   boasters,   who, 
knowing  the  judgment  of  God, 
tfiat  they  who  do  such  things  are 
worthy  of  death,  not  only  do  the 
same,  but  have  pleasure  in  them 
that  do  them.   (Rom.  i:  29-32.) 

IV.  Now  this  I  say,  that  ev- 
ery one  of  you  saith,  /  am  of 
Paul,  and  I  of  Apollos,  and  I 
am  of  Cephas,  and  I  of  Christ. 
(ICor.  i:  12.) 


V.  But  he  that  glories?  let 
him  glory  in  the  Lord.  For  not 
he  that  commendeth  himself  is 
approved,  but  whom  the  Lord 
commendeth.  (2  Cor.  17-18.) 


CLEMENT. 

It  were  better  for  him  that  a 
millstone  should  be  tied  about 
his  neck,  and  that  he  should  he 
drowned  in  the  sea,  than  that  he 
should  offend  one  of  my  little 
ones.  (Ch.  xlvi.) 

II.  Ye  were  all  of  you  hum- 
ble-minded, more  willingly  giv- 
•in<j  than  receiving.     (Ch.  ii.) 

III.  Casting  off  from  us  all 
unrighteousness    and    iniquity, 
covetousness,    debates,    maligni- 
ties, deceits,  whisperings,  back- 
bitings,  hatred  of  God,  pride, 
boasting,   and  vain-glory,   and 
u  ml  tit  inn.   For  they  that  do  these 
things  are  hateful  to  God,  and 
not  only  they  that  do  them,  but 
they  also  who  have  pleasure  in 
them.     (Ch.  xxv.) 

IV.  Take  into  your  hands 
the  epistle  of  the  blessed  Paul  the 
Apostle.     What  did  he  at  first 
write  to  you  in  the  beginning  of 
the  Gospel  ?  Verily  he  did  by  the 
Spirit  admonish  you  concerning 
himself,  and  Cephas,  and  Apol- 
los; because  that  even  then  you 

,did  form  parties      (Ch.  xlvii.) 

V.  Let  our  praise  be  in  God, 
not  of  ourselves,  for  God  hates 
those  that  commend  themselves. 
(Ch.  xxx.) 


THE  CANON. 


179 


NEW   TESTAMENT. 

VI.  Of  the  Jews  received  I 
forty  stripes,  save  one.     Thrice 
was  I  beaten  with  rods;  once  was 
I  stoned.     (2  Cor.  xi:  24.) 

VII.  Who  gave  himself  for 
our  sins,  that  he  might  deliver  us 
from  this  present  evil  world,  ac- 
cording to  the  will  of  God  and 
our  Father.     (Gal.  i :  iv.) 

VIII.  There  is  one  body  and 
one  Spirit;  even  as  ye  are  called 
with  one   hope  of  your  calling. 
One  Lord,  one  faith,  one  bap- 
tism.    One  God  and  Father  of 
all     (Eph.  iv:4.) 

IX.  Let  this  mind  be  in  you 
which  was  also  in  Christ  Jesus, 
who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be 
equal  with  God ;  but  made  him- 
self of  no  reputation,  and  took 
upon  him  the  form  of  a  serv- 
ant, and  was  made  in  the  like- 
ness of  men :  and  being  found 
in  fashion  as  a  man,  he  hum- 
bled himself,  and  became  obe- 
dient unto  death,  even  the  death 
of  the  cross.     (Philippians  ii : 
5-8.) 

X.  In  every  thing  give  thanks. 
(IThess.  v:18.) 


XI.  I  will,  therefore,  that 
men  pray  every-where,  lifting 


CLEMENT. 

VI.  Seven  times  was  he  (Paul) 
in  bonds.  He  was  whipped,  was 
stoned.  (Ch.  v.) 

VII.  For  the  love  which  he 
had  for  us,  Christ  our  Lord  gave 
his  blood  for  us,  by  the  will  of 
God;  his  flesh  for  our  flesh;  his 
soul  for  our  soul.     (Ch.  xlix.) 

VIII.  Have  we  not  one  God 
and  one  Christ  ?    And  is  there 
not  one  Spirit  poured  out  upon 
us;  and  one  calling  in  Christ  f 
(Ch.  xlvi.) 

IX.  For  Christ  is  theirs  who 
are  humble.     The  scepter  of 
the  majesty  of  God,  our  Lord 
Jesus  Christ,  came  not  in  the 
show  of  pride  and  arrogance, 
though  he  could  have  done  so, 
but  in  humility.     Ye  see,  be- 
loved, what  is  the  pattern  which 
has  been  given  us.   If  the  Lord 
thus   humbled    himself,    what 
should  we  do  who  are  brought 
by  him  under  the  yoke  of  his 
grace?     (Ch.  xvi.) 

X.  Having,    therefore,    all 
these  things  from  him,  we  ought 
in  all  things  to  give  thanks  to 
him.     (Ch:  xxxviii.) 

XI.  Let  us,  therefore,  come 
to  him  in  holiness  of  soul,  lift- 


180 


REASON  AND  REVELATION. 


NEW  TESTAMENT. 

up    holy  hands  without   wrath 
and  doubting.     (1  Tim.  ii:  8.) 

XII.  Who  hath  saved  us, 
and  called  us  with  a  holy  call- 
ing.    (2  Tim.  i :  9.) 

XIII.  To  be  ready  to  every 
good  work.     (Titus  iii:  1.) 

XIV.  Who  being  the  bright- 
ness of  his  glory,  and  the  express 

image  of  his  person .   Being 

made  so  much  better  than  the 
angels,  as  he  has  by  inheritance 
obtained  a  more  excellent  name 
than  they.     For  unto  which  of 
the  angels  said  he  at  any  time, 
Thou  art  my  Son,  this  day  have 
I  begotten  theef    And  of  the 
angels  he  saith,  Who  maketh  his 
angels  spirits,  and  his  ministers 
aflame  of  fire.   But  to  which  of 
the  angels  said  he  at  any  time, 
Sit  on  my  rigid  hand,  until  I 
make  thy  enemies  thy  footstool  f 
(Heb.  1:3,4,5,  7,  13.) 

XV.  As  also  Moses  was  faith- 
ful in  all  his  house.   And  verily 
Moses  was  faithful  in   all  his 
house.     (Heb.  iii:  2,  5.) 

XVI.  And  is  a  discerner  of 
the  thoughts  and  intents  of  the 
heart.     (Heb.  iv:  12.) 

XVII.  That  by  two  immuta- 


CLEMENT. 

ing  up  to  him  chaste  and  unde- 
filed  hands.     (Ch.  xxix.) 

XII.  And  let  us  come  up  to 
the  glorious  and  venerable  rule 
of  our  holy  calling.  (Ch.  vii.) 

XIII.  Ye  were  ready  to  every 
good  work.     (Ch.  ii.) 

XIV.  Who  being  the  bright* 
ness  of  his  majesty,  is  by  so  much 
greater  than  the  angels,  as  he 
has  obtained  a  more  excellent 
name  than  they.     For  so  it  is 
written,  Who  maketh  his  angels 
spirits,  and  his  ministers  a  flame 
of  fire.     But  unto  his  Son  thus 
#<tHh   the  Lord,   Thou  art  my 
Son,  this  day  have  I  begotten 
thee.  Ask  of  me,  and  I  will  give 
thee  the  heathen  for  thine  inher- 
itance, and  the  uttermost  part  of 
the  earth  for  thy  possession.  And 
again  he  saith  unto  him,  Sit  on 
my  right  hand,  until  I  make 
thine  enemies  thy  footstool.  (Ch. 
xxxvi.) 

XV.  When  also  Moses,  that 
blessed  and  faithful  servant  in 

all  his  house .    Moses  was 

called  faithful  in  all  his  house. 
(Chs.  xliii,  xviii.) 

XVI.  For  he  is  a  searcher  of 
the  intents  and  thoughts.     (Ch. 
xxi.) 

XVII.  For  nothing  is  impos- 


THE  CANON. 


181 


NEW   TESTAMENT. 

ble  things,  in  which  it  was  impos- 
sible/or God  to  lie.  (Heb.  vi :  18.) 

XVIII.  They  wandered  about 
in  sheep-skins  and  goat-skins. 
(Heb.  xi:  37.) 

XIX.  Was  not   our  father 
Abraham   justified    by    works, 
when  he  had  offered  Isaac  his 
son  upon  the  altar?  (Jas.  ii :  21.) 

XX.  And  he  was  called  the 
friend  of  God.   (Jas.  ii :  23.) 


XXI.  Who  is  a  wise  man  and 
endued  with  knowledge  among 
you?     Let  him  show  out  of  a 
good  conversation  his  works  with 
meekness  of  wisdom.     (Jas.  iii : 
13.) 

XXII.  For  charity  shall  cover 
a  multitude  of  sins.  (1  Pet.  iv :  8. 
Comp.  Jas.  v:  20.) 

XXIII.  Yea,  all  of  you  be 
subject  one  to  another,  and  be 
clothed  with  humility :  for  God 
resisteth  the  proud,  and  giveth 
grace  to  the  humble.    (1  Pet.  v : 
5.) 

XXIV.  A  double-minded  man 
is  unstable  in  all  his  ways.  (Jas. 

i :  8.)     And  saying,  When 

is  the  promise  of  his  coming? 
For  since  the  fathers  fell  asleep, 


CLEMENT. 

sible  with  God  but  to  lie.    (Ch. 
xxvii.) 

XVIII.  Let  us  be  imitators 
of  those  who  went  about  in  goat- 
skins and  sheep-skins  preaching 
the  coming  of  Christ.  (Ch.  xvii.) 

XIX.  For  what  was  our  fa- 
ther Abraham  blessed?  Was  it 
not,  because  that  through  faith, 
he  wrought  righteousness  and 
truth?     (Ch.  xxxi.) 

XX.  Abraham    has    been 
greatly  witnessed  of;  and  was 
called  the  friend  of  God.     (Ch. 
xvii.) 

XXI.  Let  the  wise  man  show 
forth  his  wisdom,  not  in  words, 
but  in  good  works.  (Ch.  xxxviii.) 


XXII.  Charity  covers  the  mul- 
titude of  sins.    (Ch.  xlix.) 

XXIII.  And  let  every  one  be 
subject  to  his  neighbor.     (Ch. 
xxxviii.)     For  God,  saith  he, 
resisteth  the  proud,  but  giveth 
grace  to  the  humble.  (Ch.  xxx.) 

XXIV.  Let  that  be  far  from 
us  which  is  written:  Miserable 
are  the  double-minded,  who  are 
doubtful  in  their  minds,  and  say, 
These  things  have  we  heard  even 


182  REASON  AND  REVELATION. 

NEW  TESTAMENT.  CLEMENT. 

all  things  continue  as  they  were  from  our  fathers;  and,  behold, 
from  the  beginning  of  the  crea-  we  are  grown  old,  and  none  of 
tion.  (2  Pet.  iii :  4.)  these  things  have  happened  to 

us.     (Ch.  xxiii.*) 


THE  SHEPHERD  OF  HERMAS. 

The  author  of  this  highly-allegorical  production  is  sup- 
Author,  date,  posed  by  Origen,  Eusebius,  and  some  other  an- 
o" dthhar<foca'  cien*  writers,  to  be  the  same  Hermas  to  whom 
Paul  refers  in  Romans  xvi :  14 :  "  Salute  Asyn- 
critus,  Phlegon,  Hermas,  Patrobas,  Hermes,  and  the  brethren 
who  are  with  them."  Its  date  is  fixed  by  Lardner  at  about 
A.  D.  lOO.f  It  consists  of  three  books,  the  first  of  which 
contains  four  visions,  the  second  twelve  commands,  and  the 
third  ten  similitudes.  The  nature  of  the  composition  is  not 
such  as  to  admit  of  any  direct  quotations,  but  it  contains 
many  allusions  to  the  books  of  the  New  Testament.  The 
following  will  suffice  for  illustration: 

NEW  TESTAMENT.  HERMAS. 

I.  Verily  I  say  unto  you,  ex-        I.  "Whosoever,  therefore,  says 
except  ye  shall  be    he,  shall  continue  as  little  chil- 
to  and    converted,  and  be-    dren,  free  from  malice,  shall  be 

come  as  little  c^~  more  nonorable  than  all  these 

dren,  ye  shall  not  of  whom  I'  have  yet  spoken, 

enter  into  the  kingdom  of  God.  For  all  little  children  are  hon- 

Whosoever,     therefore,     shall  orable  with  the  Lord,  and  es- 

humble  himself  as  this  little  teemed  the  first  of  all.    (Simil. 

child,  the  same  is  the  greatest  ix.) 
in    the    kingdom    of   heaven. 
(Matt,  xviii:  3,  4.) 

*  Lardner' s  Credibility,  vol.  ii,  pp.  22-46.  flbid,  P-  61. 


THE  CANON. 


183 


NEW   TESTAMENT. 

II.  And  have  peace  one  with 
another.    (Mark  ix:  50.) 

III.  I  am  the  door  ;  by  me  if 
any  man  enter  in  he  shall  be 
saved,  and  shall  go  in  and  out, 
and  find  pasture.    (John  x  :  9.) 
I  am  the  way,  and  the  truth, 
and   the  life;   no   man  cometh 
unto    the    Father    but    by    me. 
(John  xiv:  6.) 

IV.  If   any  man  defile  the 
temple  of  God,  him  shall  God 
destroy.    (1  Cor.  iii:  17.    See 
also  1  Cor.  vi:  9.) 


V.  And  grieve  not  the  Holy 
Spirit  of  God.    (Eph.  iv:  30.) 


VI.  Who  is  the  first-born  of 
every  creature.    (Col.  i:  15.) 

VII.  For  he  found  no  place 
of  repentance.    (Heb.  xii  :  17.) 

VIII.  Submit     yourselves 
therefore  to   God.     Resist  the 
devil,  and  he  will  flee  from  you. 
(James  iv:  7.) 

IX.  Though  now  for  a  sea- 
son, if  need  be,  ye  are  in  heav- 
iness through  manifold  temp- 
tations.  That  the  trial  of  your 


HERMAS. 

II.  Now,   therefore,    hearken 
unto   me,  and  have  peace  one 
with  another.     (Vis.  iii.) 

III.  The  gate  is  the  only  way 
of  coming  to  God.   For  no  man 
shall  go  to  God  but  by  his  Son. 
(Simil.  ix.) 


IV.  For  if  thou   defile  thy 
body,  thou   shalt  also   at  the 
same    time    defile    the    Holy 
Spirit.     And  if  thou  defile  thy 
body  thou  shalt  not  live.   (Simil. 
v.) 

V.  Grieve  not  the  Holy  Spirit 
that  dwelleth  in  thee,  lest  he  ask 
of  God  and  depart  from  thee. 
(Com.  iii.) 

VI.  The  Son  of  God  is  more 
ancient  than  any  creature.  (Vis. 

ii.) 

VII.  For  these  there  is  no 
place   of   repentance.     (Simil. 
viii.) 

VIII.  For  if  ye  resist  him 
(the  Devil)  he  will  flee  from 
you  with  confusion.    (Com.  xii.) 

IX.  The  golden  part  are  ye 
who  have  escaped  from  this 
world.    For  as  gold  is  tried  by 
the  fire  and  made  profitable,  so 


184 


REASON  AND  REVELATION. 


NEW  TESTAMENT. 

faith,  being  much  more  pre- 
cious than  of  gold  that  perish- 
eth,  though  it  be  tried  with 
fire,  might  be  found  unto  praise, 
and  honor,  and  glory,  at  the 
appearing  of  Christ.  (1  Peter 
1:6.) 


X.    Who  have  forsaken  the 
right  way.     (2  Pet.  ii:  15.) 


XI.  Hereby   know    we    tne 
Spirit  of  Truth,  (1  John  iv:  6,) 
because  the  Spirit  is  truth.     (1 
John  v:  6.) 

XII.  I  rejoice  that  I  found  of, 
thy  children  walking  in  truth. 
(2  John,  verse  4.) 


XIII.  Keep  yourselves  in  the 
love  of  God,  looking  for  the  mer- 
cy of  our  Lord  Jesus  Christ  unto 
eternal  life.  Others  save  with 
fear, pulling  them  out  of  the  fire : 
hating  even  the  garment  spotted 
by  the  flesh.  ( Jude,  verses  21 
and  23.  See  also  24.) 


HERMAS. 

are  ye  also  tried  who  dwell 
among  them  (the  men  of  this 
world.)  They,  therefore,  who 
shall  endure  to  the  end,  and 
be  proved  by  them,  shall  be 
purged.  And  as  gold  is  cleansed 
and  loses  its  dross,  so  shall  ye 
also  cast  away  all  sorrow  and 
trouble,  and  be  made  pure  for 
the  building  of  the  tower. 
(Vis.  iv.) 

X.  They  are  such  as  have 
believed  indeed,  but  through 
their  doublings  have  forsaken 
the  true  way.     (Vis.  iii.) 

XI.  For   they  received  the 
Spirit   of  Truth,  and   became 
habitations  of  the  true  Spirit. 
(Com.  iii.) 

XII.  For  thou  oughtest,  as 
the  servant  of  God,  to  walk  in 
the  truth.     (Com.  iii.) 

The  whole  of  the  third  com- 
mandment of  Hermas  is  very 
analogous  to  the  Second  and 
Third  Epistles  of  John.  (Lard- 
ner,  vol.  ii,  61.) 

XIII.  Because  the   elect  of 
God  should  be  pure,  and  with- 
out spot,  unto  life  eternal.    (Vis. 
iv.) 


THE  CANON  185 

The  allusions  to  the  Apocalypse  are  very  many;  and  hence 
Lardner  is  of  the  opinion  that  Hernias  had  not  only  read 
the  book  of  Revelation,  but  that  in  his  visions  he  also  at- 
tempts to  imitate  it.  The  following  brief  extract  is  given 
as  an  illustration : 

"In  Revelation  ch.  xii,  the  Church  is  represented  under 
the  figure  of  a  woman,  as  we  have  already  seen  the  Church  to 
be  in  Hennas.  In  the  Revelation  the  woman  is  persecuted 
by  a  dragon.  Hermas  also  sees  a  great  and  terrible  beast, 
which  he  is  informed  is  the  figure  of  the  trial  which  was  com- 
ing. John  saw  the  Holy  City,  the  New  Jerusalem,  coming 
down  from  God  out  of  heaven  prepared  as  a  bride  adorned 
for  her  husband.  (Ch.  xxi :  2.)  Hermas  says,  Behold,  there  met 
me  a  virgin,  well  adorned,  as  if  she  were  just  come  out  of  the 
bride-chamber,  clothed  in  white.  And  I  knew  by  my  former 
visions,  that  it  was  the  Church.  John  sees  a  city,  the  founda- 
tions of  the  walls  of  which  were  garnished  with  all  manner  of 
precious  stones.  (Ch.  xxi :  19.)  Hermas  sees  a  tower  built 
with  bright,  square  stones.  In  the  Revelation,  the  city  lies 
four-square.  The  tower  in  Hermas  is  likewise  built  upon  a 
square.  In  Revelation  vii :  9,  John  says,  After  this  I  beheld, 
and  lo,  a  great  multitude  which  no  man  could  number,  stood 
before  the  throne,  and  before  the  Lamb,  clothed  with  white  robes 
and  palms  in  their  hands.  And  Hermas  says,  Then  the  an- 
gel of  the  Lord  commanded  crowns  to  be  brought,  made  as  of 
palms.  And  the  angel  crowned  these  men,  and  commanded 
them  to  go  into  the  tower.  The  writer  of  the  Revelation  is 
soon  after  informed  who  these  are.  Yer.  14.  He  said  to 
me :  These  are  they  who  came  out  of  great  tribulation,  and 
have  washed  their  robes  and  made  them  white  in  the  blood  of 
the  Lamb.  In  Hermas  we  have  a  like  explanation.  But 
who  then,  Lord,  said  I,  are  they  who  enter  into  the  tower 
crowned  ?  He  says  to  me :  All  who,  having  striven  with  the 
Devil,  have  overcome  him;  these  are  crowned.  And  these  are 


186 


REASON  AND  REVELATION. 


they  who  have  suffered  hard  things  that  they  might  keep  the 


law."* 


THE  EPISTLES  OF  IGNATIUS. 


Ignatius  was  an  overseer  of  the  Church  of  Antioch  during 
the  latter  part  of  the  first  and  the  beginning  of 

Their  date,  ad-  f 

dress,  and  au-  the  second  century.  He  suffered  martyrdom  at 
Rome,  according  to  Du  Pin,  Lardner,  and  others, 
in  A.  D.  107.f  While  on  his  way  from  Antioch  to  Rome, 
he  wrote  seven  epistles,  viz. :  one  to  the  Church  of  Ephesus ; 
one  to  the  Church  of  Magnesia ;  one  to  the  Church  of  Tral- 
lium  ;  one  to  the  Church  of  Philadelphia;  one  to  the  Church 
of  Smyrna  ;  and  one  to  Polycarp,  who  was  then  president  of 
the  eldership  of  the  Church  of  Smyrna.  The  following  are 
some  of  the  many  references  that  he  makes  to  the  books  of 
the  New  Testament : 


NEW   TESTAMENT. 


Seventeen 
boc.k-i  quoted 
and  indorsed 
by  Ignatius. 


I.  For  thus  it  becomes  us  to 
fulfill  all  righteous- 
ness. (Matt,  iii : 
15.) 

II.  Behold  my 
hands  and  my  feet,  that  it  is  I 
myself:  handle  me  and  see,  for  a 
spirit  has  not  flesh  and  bones  as 
ye  see  me  have.  (Luke  xxiv: 
39.) 

III.  I  am  the  door :  by  me  if 
any  man  enter  in,  he  shall  be 
saved.  (John  x :  9.) 


IV.   Satan   is    called,    The 


IGNATIUS. 

I.  Baptized  of  John  that  all 
righteousness  might  be  fulfilled 
by  him.     (Smyrn.) 

II.  He  (Christ)  said  to  them, 
Take,  handle  me,  and  see  that  I 
am  not  an  incorporated  demon. 
(Smyrn.) 


III.  He  (Christ)  is  the  door 
of  the  Father,  by  which  enter  in 
Abraham,  and  Isaac,  and  Ja- 
cob, and  the  Apostles,  and  the 
Church.     (Philad.  ix.) 

IV.  The  prince  of  this  world 


*  Lardner' s  Cred.,  vol.  ii,  pp.  50-65.      f  Ibid,  p.  66.     See  also  pp.  67-85. 


THE  CANON. 


187 


NEW   TESTAMENT. 

prince   of  the  world,  in  John 
xii :  31 ;  xiv :  30 ;  and  xvi :  11. 


V.  Who  did  eat  and  drink 
with  him,  after  he  arose  from  the 
dead.     (Acts  x:  41.) 

VI.  Concerning  his  Son  Jesus 
Christ  our  Lord,  who  was  made 
of  the  seed  of  David,  according 
to  the  flesh ;  and  declared  to  be 
the  Son    of   God  with  power. 
(Kom.  i:  3,  4.) 

VII.  Purge  out,  therefore,  the 
old  leaven,  that  ye  may  be  a  new 
lump,  as  ye  are  unleavened.  For 
Christ  our  Passover  is  sacrificed 
for  us.     TJierefore  let  us  keep 
the  feast,  not  with  old  leaven, 
neither  with  the  leaven  of  malice 
and  wickedness.    (1  Cor.  v :  7.) 

VIII.  And  that  he  died  for 
all,  that  they  who  live  should 
not  henceforth  live  unto  them- 
selves but  unto  him  who  died 
for  them,  and  rose  again.     (2 
Cor.  v:  15.) 

IX.  Christ  is  become  of  none 
effect  unto  you ;  whosoever  of  you 
are  justified  by  law,  ye  are  fallen 
from  grace.     (Gal.  v :  4.) 

X.  Husbands,  love  your  wives, 
even  as  Christ  also   loved  the 
Church.     (Eph.  v:  25.) 


IGNATIUS. 

would  fain    carry    me    away. 
(Kom.) 

Avoid   the  ambushes  of  the 
prince  of  this  world.    (Philad.) 

V.  But  after  his  resurrectiont 
he  did  eat  and  drink  with  them. 
(Smyrn.) 

VI.  Our  Lord  was  truly  of 
the  race  of  David,  according  to 
the  flesh;  the  Son  of  God,  accord- 
ing to  the  will  and  power  of  God. 
(Smyrn.) 

VII.  Cast  away,  therefore,  the 
evil  leaven  which  is  waxen  old 
and  sour:  and  be  transformed 
into  the   new  leaven,  which  is 
Jesus  Christ.     (Magnes.) 


VIII.  Him  I  seek  who  died 
for  us :  him  I  desire  who  rose 
again  for  us.  (Rom.  vi.) 


IX.  For  if  we  still  live  oc- 
cording  to  Judaism,  we  confess 
we    have    not    received    grace. 
(Magnes.) 

X.  In  like  manner,  exhort 
my  brethren,  in  the  name  of 
Jesus  Christ,  to  love  their  wives, 
as  the  Lord  the  Church.   (Poly- 
carp.) 


188 


REASON  AND  REVELATION. 


NEW  TESTAMENT. 

XI.  Wherefore   take    unto 
you  the   whole  armor  of  God. 
Stand    therefore    having    your 
loins  girt  about  with  truth,  and 
having   on   the    breast-plate    of 
righteousness.    Above  all  taking 
the  shield  of  faith:  and  take  the 
helmet  of  salvation,  and  the  sword 
of  the  Spirit,  which  is  the  word 
of  God.     (Eph.  vi:  13.) 

XII.  For  me  to  live  is  Christ; 
and  to  die  is  gain.  (Phil,  i :  21.) 

XIII.  Let  nothing  be  done 
through  strife.     Let  this  mi  ml 
be  in  you  which  was  also  in 
Christ  Jems.     (Phil,  ii:  3.) 

XIV.  Pray  without  ceasing. 
(IThess.  v:  17.) 

XV.  No  man  that  warreth, 
entangleth  himself  with  the  af- 
fairs of  this  life,  that  he  may 
please  him  who  hath  chosen  him 
to  be  a  soldier.     (2  Tim.  ii :  4.) 

XVI.  The  aged  women,  that 
they  be  in  behavior,  as  becom- 
eth  godliness.     (Titus  ii :  3.) 

This  is  the  only  place  in 
which  xataatypa.  (behavior)  oc- 
curs in  the  New  Testament. 

XVII.  Yea,  brother,  let  me 
have  joy  of  thee  in  the  Lord. 
(Philem.,  ver.  20.) 


IGNATIUS. 

XI.  Let  none  of  you  be 
found  a  deserter,  but  let  your 
baptism  remain  as  your  arms; 
faith  as  a  helmet;  love  as  a 
spear;  patience  as  whole  armor. 
(Polycarp,  sec.  v.) 


XII.  He  (Christ)  is  the  gain 
that  is  laid  up  for  me.     (Rom., 
sec.  vi.) 

XIII.  /  beseech  you,  that  ye 
do   nothing  through  strife,  but 
according  to  the  instruction  of 
Christ.     (Phila.,  sec.  vii.) 

XIV.  Be  at  leisure  to  pray 
without  ceasing.     (Polyc.  i.) 

XV.  Please  Him  under  whom 
ye  war,  and  from  whom  ye  receive 
your  wages.     (Polyc.  vi.) 


XVI.  Whose  very  behavior 
is  an  excellent  instruction. 
(Trail,  iii.) 


XVII.  And  may  I  always 
have  joy  of  you.  (Ephes.,  sec. 
ii.)  This  phrase  of  St.  Paul 
to  Philemon,  occurs  in  several 
epistles  of  Ignatius. 


THE  CANON. 


189 


NEW  TESTAMENT. 

XVIII.  Yea,  all  of  you  be 
subject  one  to  another.    (1  Pet. 
V:  5.) 

XIX.  And  the  life  was  man- 
ifested— and — we  show  unto 
you  that  eternal  life,  which  was 
with  the  Father,  and  was  mani- 
fested unto  us.     (1  John  i :  2.) 

XX.  Beloved,  I  wish  above  all 
things,  that  thou  mayest  prosper, 
and  be  in  health,  even  as  thy  soul 
prospereth.     (3  John,  ver.  2.) 


IGNATIUS. 

XVIII.  Be  ye  subject  to  the 
bishop,    and    to    one    another. 
(Magnes.  xiii.) 

XIX.  Jesus  Christ  who  was 
with  the  Father  before  the  world 
was,  and  in  the  end  appeared. 
(Magnes.  vi.) 

XX.  That  whatsoever  ye  do, 
ye  may  prosper  in  the  flesh  and 

(Magnes.  xiii.) 


POLYCARPS  EPISTLE  TO  THE  PHILIPPIANS. 

Finally,  I  invite  the  attention  of  the  reader  to  a  few  of 
the  quotations  and  scriptural  allusions  contained    Its  date> 
in  Poly  carp's  letter  to  the  Philippians.     It  was    |£J™r8f  and 
written,  according  to  Lardner,  about  A.  D.  108.* 


NEW   TESTAMENT. 

I.  The  spirit  indeed  is  willing ; 
but  the  flesh  is  weak.     (Matt. 
xxvi:  41.     See  also  Mark  xiv: 
38.) 

II.  Judge  not,  and  ye  shall 
not  be  judged.     Forgive  and  ye 
shall  be  forgiven.     For  with  the 
measure  that  ye  mete,  it  shall  be 
measured  to  you  again.    (Luke 
vi:   37,   38.     See   also    Matt. 
vii:  1.) 


Eighteen  books 
quoted  and  in- 
dorsed by  Poly 
carp. 


POLYCARP. 

I.  As  the  Lord  hath  said: 
The  spirit  indeed 

is  willing;  but  the 
flesh  is  weak,  — 
(Oh.  i.) 

II.  But  remembering  what 
the  Lord  said  teaching :  Judge 
not  that  ye  be  not  judged :  for- 
give, and  ye  shall  be  forgiven: 
be  ye  merciful,  that  ye  may  ob- 
tain mercy:  with  what  measure 
ye  mete,  it  shall  be  measured  to 
you  again.     (Ch.  ii.) 


*Lardner's  Cred.,  vol.  ii,  p. 


190 


REASON  AND  REVELATION. 


NEW  TESTAMENT. 

III.  Whom  God  hath  raised 
up,  having  loosed  the  pains  of 
death.     (Acts  ii :  24.) 

IV.  We  shall  all  stand  before 
the  judgment-seat  of  Christ.    So 
then  every  one  of  us  shall  give 
an  account  of  himself  to  God. 
(Rom.  xiv:  10,  12.) 

V.  Do  ye  not  know  that  tJic 
saints  shall  judge  the  world  f 
(1  Cor.  vi:  2.) 

VI.  By  the  armor  of  right- 
eousness.    (2  Cor.  vi :  7.) 

VII.  Providing    for    honest 
things,  not  only  in  the  sight  of 
the  Lord,  but  also  in  the  sight 
of  men.     (2  Cor.  viii:  21.) 

VIII.  Be  not  deceived,  God 
is  not  mocked.    (Gal.  vi:  7.) 

IX.  Be   ye   angry  and  sin 
not :  let  not  the  sun  go  down  on 
your  wrath.     (Eph.  iv:  26.) 


X.  That  at  the  name  of  Je- 
sus, every  knee  should  bow,  of 
things  in  Heaven,  and  things  in 
Earth,  and    things    under   the 
Earth.     And  that  every  tongue 
should    confess.      ( Philip,    ii : 
10.) 

XI.  That  we  may  present 


POLYCARP. 

III.  Wliom  God  hath  raisedt 
having  loosed  the  pains  of  Ha- 
des.    (Ch.  i.) 

IV.  And  must  all  stand  be- 
fore the  judgment-seat  of  Christ; 
and  every  one  give  an  account 
of  himself.     (Ch.  vi.) 

V.  Do  ye  not  know,  that  the 
saints  shall  judge  the  world,  as 
Paul  teaches?     (Ch.  xi.) 

VI.  Let  us  arm  ourselves  with 
the   armor    of   righteousness. — 
(Ch.  iv.) 

VII.  Always  providing  what 
is  honest  in  the  sight  of  God  and 
UK  n.     (Ch.  vi.) 

VIII.  Knowing  therefore,  that 
God  is  not  mocked.     (Ch.  v.) 

IX.  For  I  trust  that  ye  are 
well    exercised    in    the    Holy 
Scriptures — as  in  these  Scrip- 
tures it  is  said:   Be  ye  angry, 
and  sin  not.    And,  Let  not  the 
sun-  go   down  on  your  wrath. 
(Ch.  xii.) 

X.  To  whom  all  things  are 
made  subject  that  are  in  Heavent 
and  that  are  in  Earth;  whom 
every   living   creature  serves.— 
(Ch.  ii.) 


XI.  That  your  fruit  may  be 


THE  CANON. 


191 


NEW  TESTAMENT. 

every  man  perfect  in   Christ. 
(Col.  i:  28.) 

XII.  Pray  without   ceasing. 
(IThess.  v:  17.) 

XIII.  Abstain  from  all  ap- 
pearance of  evil.     (1  Thess.  v : 
22.) 

XIV.  Yet  count  him  not  as 
an  enemy;   but  admonish  him 
as  a  brother.    (2  Thess.  iii:  15.) 


XV.  For  we  brought  nothing 
with  us  into  this  world,  and  it 
is  certain  that  we  can  carry  noth- 
ing out.     For  the  love  of  money 
is  the  root  of  all  evil.     (1  Tim. 
ii:  1,  2.) 

XVI.  It  is  a  faithful  say- 
ing— If  we  suffer  we  shall  also 
reign  with  him.  (2  Tim.  ii :  11.) 


XVII.  And  is  a  discerner  of 
the  thoughts  and  intents  of  the 
heart.    Neither  is  there  any  crea- 
ture, that  is  not  manifest  in  his 
sight;  but  all  things  are  naked 
and  open  unto  the  eyes  of  Him, 
with  whom  we  have  to  do.   (Heb. 
iv:  12.) 

XVIII.  Whom   having    not 


POLYCAKP. 

manifest  in  all ;  and  ye  may  be 
perfect  in  him.     (Ch.  xii.) 

XII.  Praying  without  ceas- 
ing for  all.     (Ch.  iv.) 

XIII.  Abstain  from  all  evil. 
(Ch.  ii.) 

XIV.  Giving  advice  about 
one  who   had  offended,  Poly- 
carp  says :  Be  ye  also  moderate 
in  this ;  and  do  not  count  such 
as  enemies;  but  call  them  back 
as  suffering   and  erring  mem- 
bers.    (Ch.  xi.) 

XV.  But  the  love  of  money 
is  the  beginning  of  all  troubles. 
Knowing     therefore     that     we 
brought  nothing  into  the  world, 
so  neither  can  we   carry   any 
thing  out. 

XVI.  According  as  he  has 
promised  us,  that  he  will  raise 
us  up  from  the  dead ;  and  that 
if  we  walk  worthy  of  him,  we 
shall  also  reign  with  him.    (Ch. 
v.) 

XVII.  Knowing  that  he  sees 
all  things,  and  that  nothing  is 
hid  from  him,  not  the  reason- 
ings, nor  the  intents,  nor  any 
secrets  of  the  heart.     (Ch.  iv.) 


XVIII.  In  whom,  though  ye 


192 


REASON  AND  REVELATION. 


NEW   TESTAMENT.  POLYCARP. 

seen  ye  love:  in  whom,  though  see  him  not,  ye  believe;  and  be- 
now  you  see  him  not,  yet  believ-  lieving,  ye  rejoice  with  joy  un- 
ing,  ye  rejoice  with  joy  unspeak-  speakable,  and  full  of  glory, 
able,  and  full  of  glory.  (1  Pet.  (Ch.  i.) 


XIX.  Not  rendering  evil  for 
evil;  or  railing  for  railing.    (1 
Pet.  iii:  9.) 

XX.  And  every  spirit   that 
conf&uteth  not  tlwti  Jesus  Chrl.it 
is  come  in  the  flesh,  is  not  of  God. 
And  this  is  that  spirit  of  Anti- 
christ, whereof  ye   have  heard. 
(1  John  iv:  3.) 

XXI.  Earnestly  contend  for 
the  faith  once  delivered  to  tlie 
saints.     (Jude,  ver.  3.) 


XIX.  Not  rendering  evil  for 
evil;    or    railing   for   railing. 
(Ch.  ii.) 

XX.  For  whosoever  confess- 
eth  not,  tliat  Jesus  Christ  is  come 
in  the  flesh  is  Antichrist.     (Ch. 
vii.) 


XXI.  To  edify  yourselves 
in  the  faith  delivered  to  you. 
(Ch.  iii.)* 


The  number  of  these  quotations  and  allusions  might,  if 
Number  of  ref-  necessary,  be  very  greatly  increased.  I  have 
erences  to  the  n0£  given  even  half  of  those  that  are  contained 

books   of  the    . 

New  Testa-  in  the  few  short  epistles  referred  to;  and  by 
extending  our  inquiries  to  the  works  of  Papias, 
Justin  Martyr,  Irenseus,  and  other  writers  of  the  second 
century,  the  number  of  Scripture  references  might  be  almost 
indefinitely  multiplied. 

But  this,  I  think,  is  wholly  unnecessary.    One  clear  and 
The  number       indubitable  reference  or  allusion  to  each  of  the 
:ir.    twenty-seven  books  of  the  New  Testament,  be- 
gument.  fore  the  cessation  of  miracles  in  the  churches, 

is  enough  for  our  present  purpose.  Take,  for  illustration, 
the  following  reference  that  Paul  makes  to  the  book  of 
Deuteronomy : 

*  Lardner's  Cred.,  vol.  ii,  pp.  91-100. 


THE  CANON. 


193 


MOSES. 

For  this  commandment 
which  I  command  thee  this  day, 
is  not  hidden  from  thee ;  neither 
is  it  far  off.  It  is  not  in  heaven, 
that  thou  shouldst  say,  Who 
shall  go  up  for  us  to  heaven,  and 
bring  it  unto  us?  Neither  is 
it  beyond  the  sea,  that  thou 
shouldst  say,  Who  shall  go  over 
the  sea  for  us,  and  bring  it  unto 
us,  that  we  may  hear  it  and  do 
it?  But  the  word  is  very  nigh 
unto  thee,  in  thy  mouth,  and  in 
thy  heart,  that  thou  mayest  do 
it.  (Deut.  xxx :  11-14.) 


PAUL. 

But  the  righteousness  which 
is  of  faith  speaketh 

.  Illustration. 

on  this  wise:  Say 
not  in  thy  heart,  Who  shall  as- 
cend into  heaven?  (that  is,  to 
brnig  Christ  down  from  above) : 
or  Who  shall  descend  into  the 
deep/  (that  is,  to  bring  up 
Christ  again  from  the  dead). 
But  what  saith'it?  The  word 
is  nigh  thee,  even  in  thy  mouth 
and  in  thy  heart:  that  is,  the 
word  of  faith  which  we  preach, 
that  if  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thy  heart  that 
God  hath  raised  him  from  the 
dead,  thou  shalt  be  saved. 
(Rom.  x:  6-9.) 


This  can  scarcely  be  regarded  as  a  direct  quotation  from 
Moses;  it  is  rather  an  allusion  to  a  sentiment  What this allu. 
which  Moses  very  beautifully  and  very  happily  8iou  imPlies- 
expressed  concerning  the  Law;  and  which  Paul  perceived 
could,  with  but  a  slight  change  of  the  phraseology,  be 
applied  even  more  appropriately  to  the  Gospel.  But  never- 
theless it  clearly  indicates  and  proves  the  following  particu- 
lars: 

1.  That  the  book  of  Deuteronomy  was  extant  in  the 
time  of  Paul. 

2.  That  Paul  regarded  it  as  an  inspired  work. 

3.  That  it  was  then  also  well   known  to  the  Roman 
brethren ;  and  looked  upon  by  them  with  the  same  feelings 
and  sentiments  of  reverence  and  respect. 

13 


194  REASON  AND  REVELATION. 

Now  it  is  evident,  that  the  same  or  analogous  things 
implied    are  also  implied  in  each  of  the  preceding  allu- 
sions  that  Barnabas,  Clement,  Hermas,  Ignatius, 
an(j  Polvcari)  make  to  the  several  parts  of  the 

tli-   Apostolic  J 

Fnth-rs.  New  Cestameni     In  them,  these  authors  seem 

to  refer  to  every  one  of  the  twenty-seven  books  that  com- 
pose our  present  Canon ;  and  if  so,  then  it  follows  of  ne- 
cessity, 

1.  That  these  books  were  all  extant  before  the  epistles 
were  written  in  which  they  are  severally  referred  to.    That 
is,  that  some  of  them  were  certainly  in  existence  before 
A.  D.  72 ;  others  before  A.  D.  96 ;  and  all  of  them  before 
A.  D.  108. 

2.  That  they  were  severally  regarded  by  Barnabas,  Clem- 
ent, Hermas,  Ignatius,  and  Polycarp  as  works  of  Divine 
authority.     They  are  quoted  by  these  writers  just  as  they 
are  now  quoted  by  th<»e  who  receive  and  respect  them  as 
the  word  of  God. 

3.  That  these  bonks  were  then  also  well  known  to  the 
several  churches  addressed,  us  the  books  and  writings  of 
inspired  men.    In  no  instance,  are  they  introduced  as  nov- 
elties that  required  to  be  explained  before  their  true  char- 
acter could  be  known  and  appreciated ;  but  always  as  the 
acknowledged  word  of  God,  and  divinely-appointed  rule  of 
faith  and  practice. 

The  only  remaining  ground  of  doubt,  then,  is  simply 
this :  Whether,  in  the  citations  made  from  the 

The  only  . 

»:rumid  of  aforesaid  authors,  there  is  certain  reference  to 
tic*  to  the  eft-  every  one  of  the  twenty-seven  books  that  now 
nonicai  au-  compose  the  New  Testament  Canon.  Some  of 

tlMiity  of  these  * 

tw.-uty-seven      these  allusions  are  confessedly  indefinite:  and  it 
is  therefore  possible,  that  in  a  few  instances  the 
reference  may  be  to  some  other  part  of  the  Scriptures  than 
that  which  I  have  supposed. 


THE  CANON.  195 

Bat  such  a  doubt,  if  it  exists  at  all,  can  exist  only  in 
reference  to  Mark,  Colossians,  2  Thessalonians,  Philemon, 
2  John,  3  John,  and   Jude.      The   references    Limit  of  this 
to  all  the  other  books,  are  I  think  clear  and    doubt 
indisputable;  and  their  canonical  authority  is  therefore  fully 
established.     For  there  is  scarcely  any  room  to    Qualifications 
doubt  that  Barnabas,*  Clement,  Hermas,  Igna- 
tius,  and  Poly  carp  were  all   possessed   of  the 
miraculous  gifts  of  the  Holy  Spirit;  and  that    tere. 
they  were  therefore  divinely  qualified  to  judge  of  all  man- 
ner of  writings.    At  any  rate,  they  were  certainly  the  grave, 
sober,  and  discreet  companions  of  the  Apostles  and  many 
other  inspired  men :  and  could  not  fail  to  understand  their 
views  on  a  matter  that  concerned  their  own  daily  instruc- 
tions ;  and  which  was,  at  the  same  time,  of  vital  importance 
to  the  edification  and  welfare  of  all  the  churches.    And  hence 

1  conclude  that  the  canonical  authority  of  Mat-    conclusion 
thew.  Luke.  John,  Acts.  Romans.  1  Corinthians.    concernins 

9      twenty  of  the 

2  Corinthians,   Galatians,  Ephesians,  Philippi-    twenty -seven 
ans,    1    Thessalonians,    1    Timothy,    2   Timothy, 

Titus,  Hebrews,  James,  1  Peter,  2  Peter,  1  John,  and  Reve- 
lation, rests  on  the  authority  of  inspired  men. 

And  we  are  also,  I  think,  fully  warranted  in  placing  the 
canonical  authority  of  the  remaining  seven  books  on  the  same 
ground.  For,  be  it  observed, 

1.  That  there  is  a  strong  presumption  in  favor  of  this,  im- 
plied in  the  previously  given  allusions.   While  it    Reasons  for 

is  not  absolutely  certain,  it  is  nevertheless  highly    placing  the  re- 

*.  c       •>       niaming   seven 

probable,  that  these  are  the  identical  books  re-    books  on  the 
ferred  to  by  Hermas,  Ignatius,  and  Polycarp. 

2.  It  is  a  conceded   fact,  depending  on  the  unequivocal 
testimony  of  the  Christian  fathers  and  the  internal  evidence 
of  these  books,  that  they  were  all  extant  and  in  the  hands 

*  Barnabas  seems  to  be  ranked  among  the  Prophets  in  Acts  xiii :  1. 


196  REASON  AND  REVELATION. 

of  the  churches  before  the  close  of  the  first  century ;  *  and 
hence  that  for  more  than  fifty  years,  I  might,  perhaps,  truth- 
fully say  one  hundred  and  fifty,  they  were  subject  to  the  in- 
spection and  scrutiny  of  inspired  men.f 

3.  That  although  doubts  were  for  a  while  entertained  con- 
cerning some  of  tin-si-,  as  well  as  concerning  the  Hebrews 
and  the  Revelation,  yet  that  after  a  full  and  fair  examina- 
tion of  all  the  evidence  in  the  case,  tlie  twenty-seven  books  that 
now  compose  the  New  Testament  Canon  were  all  finally  received 
ly  the  whole  church,  without  a  diwnliny  voice.% 

*It  is  now  generally  conceded  by  our  best  authorities  that  Matthew  was 

\\-ntt.-n  about  A.  D.  42;   Mark,  A.  D.  64;  Luke,  A.  D.  61; 
Date  of  the  ser- 
cral  books  of         John,  A.  D.  90;  Acts,  A.  D.  63 ;  Romans,  A.  D.  58 ;  1  Corin- 

the  Now  Teata-  thians,  A.  D.  56 ;  2  Corinthians,  A.  D.  66 ;  Galatians,  A.  D. 
ment'  65;  Ephesians,  A.  D.  62;  Philippians,  A.  D.  62;  Colossians, 

A.  D.  62;  1  Thessalonians,  A.  D.  51;  2  Thessalonians,  A.  D.  51;  1  Timothy, 
A.  D.  Go;  2  Timothy,  A.  D.  Mj  Titus,  A.  D.  56;  Philemon,  A.  D.  62;  He- 
brews, A.  D.  03;  James,  A.  D.  62;  1  Peter,  A.  D.  63;  2  Peter,  A.  D.  64; 
1  John,  A.  D.  96  ;  2  John,  A.  D.  97 ;  3  John,  A.  D.  97 ;  Jude,  A.  D.  64 ;  Reve- 
lation, A.  D.  96.  (See  Davidson's  Introduction.) 

t  There  is  a  plain  reference  made  to  the  Gospel  of  Mark  by  Papias, 
about  A.  D.  116;  to  Colossians,  and  2  Thessalonians  by  Justin  Martyr, 
A.  D.  140;  to  Mark,  Colossians,  and  2  John,  by  Irenaous,  A.  D.  178 ;  to  Mark, 
Colossians,  2  John,  and  Jude,  by  Clement  of  Alexandria,  A.  D.  194;  to 
Mark,  Colossians,  Philemon,  and  Jude,  by  Tertullian,  A.  D.  200 ;  and  to 
all  these  seven  books,  as  well  as  to  every  other  book  in  the  New  Testa- 
ment, by  Origen,  A.  D.  230.  (Lardner's  Credibility,  vol.  ii.) 

J  Much  of  the  doubt  expressed  by  ancient  writers  concerning  some  of 

these  books  had  reference,  not  to  their  authenticity,  but 
Doubt  of  genu- 
ineness implies  merely  to  their  genuineness.  These,  however,  are  two  very 
no  doubt  of  au-  different  matters,  and  should  never  be  confounded.  To 
this  day  many  of  our  ablest  critics  are  in  doubt  whether 
the  Epistle  to  the  Hebrews  was  written  by  Paul,  or  Apollos,  or  Barnabas, 
or  Luke,  or  Silas,  or  Clement  of  Rome;  but  no  Christian  man  now  doubts 
its  authenticity  and  canonical  authority. 

It  is  enough  for  us  to  know  that  the  Epistle  to  the  Hebrews  and  all  the 
other  books  of  the  Old  and  New  Testaments  were  indorsed  by  inspired 
men,  and  received  into  the  Canon  on  their  authority.  The  question  of 
authorship  is  of  minor  importance :  and  for  wise  reasons,  the  Holy  Spirit 


THE  CANON.  197 

When  this  was  done  can  not  now  be  ascertained  with  ab- 
solute certainty.  Some  time  would  necessarily  Caugeg  of  de]ay 
intervene  before  the  churches  could  all  be  made  in  forming  the 
acquainted  with  the  inspired  books ;  and  with  the 
evidence  on  which  their  claims  severally  rested.  That  was 
not  an  age  of  printing-presses,  steam-engines,  railroads,  and 
telegraphs.  It  was  then  a  very  tedious,  laborious,  and  ex- 
pensive work  to  transcribe  and  circulate  such  a  book  as  the 
New  Testament.  And  hence  it  is  probable,  that  for  some  time, 
most  of  the  churches  would  be  satisfied  with  those  books 
that  were  looked  upon  as  the  most  important ;  and  that  such 
as  were  of  a  more  personal  and  private  character,  as,  for  in- 
stance, Philemon,  and  the  Second  and  Third  Epistles  of  John, 
would  be  comparatively  unknown,  especially  in  those  churches 
and  provinces  that  were  most  remote  from  the  place  of  their 
origin. 

But  that  most,  if  not  all,  of  these  inspired  books,  were  col- 
lected together  into  one  volume,  and  received  as    Evidence  that 
the  Word  of  God,  at  a  very  early  period,  by  the    Twe'nty-sten 
most  enlightened   and  influential  churches   of    bookswere 

0          t  soon  collected 

Christendom,  is  evident,  into  one  vol. 

1.  From  what  we  find  in  the  most  ancient  versions.     The 
Peshito  or  Old  Syriac  version,  for  instance,  con- 

J  J  First,  from  the 

tains  all  the  books  of  the  New  Testament,  except    ancient  ver- 
the  Second  Epistle  of  Peter,  the  Second  and  Third 
of  John,  the  Epistle  of  Jude,  and  the  Revelation.     And  of 
this  version  the  learned  Home  says :  "  There  is  every  reason 
to  believe-  that  it  was  made,  if  not  in  the  first  century,  at 
least  in  the  beginning  of  the  second  century/'* 

2.  From  sundry  expressions  found  in  the  writ-    secondly,  from 
ings  of  the  Apostolic  and  Christian  Father.    Igna-    the  Fathers. 

may  leave  forever  concealed  the  names  of  the  authors,  just  as  it  has  de- 
signedly concealed  the  genealogy  of  Melchisedec. 
*  Home's  Introduction,  vol.  ii,  p.  203,  Littell  edit. 


198  REASON  AND  REVELATION. 

tins,  in  his  epistle  to  the  Church  of  Philadelphia,  written  as 
K.-nmrksofig-  we  nave  seen  about  A.  D.  107,  speaks  of  the 

Gospels  and  the  Apostles,  in  terms  that  evi- 
dently imply  a  collection  of  the  historical  and  epistolary 
p  writings  of  the  New  Testament.*  Polycarp,  in 

his  letter  to  the  Philippians,  written  A.  D.  108, 
calls  the  books  of  the  New  Testament,  "The  Scripture*; 
the  Holy  Scriptures."^  And  as  these  were  the  names  thru 
commonly  used  to  denote  all  the  collected  inspired  writings 
of  the  Old  Testament,  it  is  most  likely  that  Polycarp  used 
the  same  words  to  denote  a  collection  of  the  inspired  books 
of  the  New  Tt  -lament.  In  the  same  letter  he  calls  them 

or  Menu,  the  Omde8  of  God.t  About  A.  D.  170,  Melito, 
bishop  of  Sard  is,  in  writing  to  his  friend  Onesi- 
mus,  spoke  of  the  Old  Testament.||  But  the  Old  Testament 
is  a  relative  term,  and  implies  also  the  existence  of  a  New 
Testament.  Soon  after  this,  about  A.  D.  178,  Irenseus  con- 
nects "  The  fcr<  !/,(/<  fie  and  Apostolic  Writings" 
with  "  The  Law  and  the  Prophets ;"§  clearly  in- 
dicating that  by  the  latter  he  meant  a  collection  of  the  in- 
spired books  of  the  Old  Testament;  and  by  the  former,  a 
similar  collection  of  the  books  of  the  New  Testament.  And 

*His  words  are:  "Fleeing  to  the  Gospel  as  the  flesh  of  Jesus,  and  to 
the  Apostles  as  the  presbytery  of  the  Church ;"  that  is,  as  he  is  generally 
understood,  "In  order  to  understand  the  will  of  God,  he  fled  to  the  Gos- 
pels, which  he  believed  no  less  than  if  Christ  in  the  flesh  had  been 
speaking  to  him:  and  to  the  writings  of  the  Apostles,  whom  he  esteemed 
as  the  presbytery  of  the  whole  Christian  Churcfi."  (Lardner's  Cred.,  vol. 
ii,  p.  81.) 

In  his  letter  to  the  Church  of  Smyrna,  Ignatius  says :  "Ye  ought  to 
hearken  to  the  Prophets,  but  especially  to  the  Gospel."  And  again: 
"  Whom  neither  the  Prophecies  nor  the  Law  of  Moses  have  persuaded ; 
nor  yet  the  Gospel  even  to  this  day."  (Lardner's  Cred.,  vol.  ii,  p.  82.)  Ob- 
serve that  Ignatius  here  gives  to  the  Gospel  a  pre-eminence  over  even 
the  Law  and  the  Prophets. 

t  Lardner's  Cred.,  vol.  ii,  p.  91.  ||  Ibid,  p.  148. 

JIbid,  p.  99.  g  Ibid,  p.  171. 


THE  CANON.  199 

about  sixteen  years  later,  A.  D.  194,  Clement  of  Alexandria 
says :  "  There  is  a  consent  and  harmony  between  Of  element  of 
the  Law  and  the  Prophets,  the  Apostles  and  the  Alexandria- 
Gospel."  It  is  evident  from  this  citation,  that  the  Gospel 
and  the  Apostles  were  the  two  names  then  commonly  used  to 
designate  the  collected  writings  of  the  New  Testament.  In 
the  two  following  citations  he  uses  the  word  Gospel  to  denote 
the  whole  of  the  New  Testament,  just  as  the  word  Law  is 
often  used  for  the  entire  Old  Testament.  "  There  is,"  he 
says,  "  one  God  who  is  preached  by  the  Law,  the  Prophets, 
and  the  Gospel."  And  again  he  says :  "  The  Scriptures  which 
we  believe  have  been  confirmed  by  Almighty  authority  ;  one 
God,  and  Almighty  Lord,  is  taught  by  the  Law,  and  the 
Prophets,  and  the  blessed  Gospel"  Finally,  he  calls  the 
books  of  the  New  Testament,  "  The  Scriptures  of  the  Lord, 
the  true  Evangelical  Canon"* 

3.  From  the  most  ancient  published  catalogues  of  the  books 
belonging  to  the  New  Testament.     These  were  not    Thirdl    from 
necessary  in  the  primitive  age  of  the  Church;    the  ancient 
nor  until  spurious  and  apocryphal  books  began 
to  be  circulated  by  false  teachers  and  heretics.    And  hence 
they  do  not  appear  so  early  as  some  other  kinds  of  witnesses. 
But  when  they  do  appear,  their  testimony  is  very  full  and 
satisfactory. 

(1.)  The  first  regular  catalogue  is  that  of  Origen,  the  dis- 
ciple of  Clement  of  Alexandria,  in  Egypt,  and    origen's  cata- 
whom  Jerome  calls  "  The  greatest  doctor  of  the    logue* 
Church  s.ince  the  Apostles."f  He  was  born  in  Egypt,  A.  D. 
185,  was  well  educated  in  the  school  of  Alexandria,  and 
afterward  traveled  extensively  through  Greece,  Italy,  and 
Palestine;  so  that  he  was  in  all  respects  well  qualified  to 
make  out  a  catalogue  of  the  books  that  were  then  received 
as  canonical  by  the  first  and  most  enlightened  churches  of 
*Lardner's  Cred.,  vol.  ii,  p.  231.  tlbid,  p.  457. 


200  REASON  AND  REVELATION. 

Christendom.  This  he  did,  as  is  generally  supposed,  near 
the  beginning  of  the  third  century,  or  a  little  more  than  one 
hundred  years  after  the  death  of  the  Apostle  John.  The 
original  document  is  now  lost ;  but  a  copy  of  it  is  given  by 
Eusebius  in  his  Ecclesiastical  History.* 

In  this  catalogue  are  contained  all  the  books  of  the  New 
whether  it  was  Testament,  except  the  Epistles  of  James  and 
clean  and  com-  Judr  :  and  these  were  evidently  omitted  in  some 
way  by  mistake  and  not  by  design ;  for,  in  his 
other  works,  Origen  frequently  refers  to  these  books  :md 
quotc<  them  as  canonical.  Thus,  in  the  Greek  edition  of  his 
works,  published  by  Huet,  we  find  the  following  direct  quo- 
tat  ion  from  the  Epistle  of  James.  Origen  says :  "For  though 
it  be  called  faith ,  if  it  be  without  works ,  it  is  dead;  as  we  read 
in  the  epistle  ascribed  to  Jamcs."\  And  in  the  Latin  edition 
of  his  works  by  Rufinus,  thr  samr  l><>nk  is  r:illrd,  "  the  Epis- 
tle of  James,  Apostle  and  brother  of  the  Lord."  And  again, 
it  is  called  "  Divine  /&•/•////// /v."J;  Concerning  the  Epistle  of 
Jude,  he  thus  speaks :  "And  Jude  wrote  an  epistle,  of  a  few 
lines  indeed,  but  full  of  powerful  words  of  the  heavenly  grace, 
who  at  the  beginning  says :  Jude  the  servant  of  Jesus  Christ, 
and  brother  of  James."\\  His  writings  contain  also  several 
other  direct  quotations  from  the  same  epistle. 

Origen's  catalogue  is  therefore  complete.  And  it  is  worthy 
of  special  remark,  that  while  it  contains  all  the  books  of 
our  present  canon,  it  contains  nothing  more.  Nothing  spu- 
rious or  apocryphal  is  found  in  it.  And  hence  it  is  evident 
that  in  or  before  the  time  of  Origen,  there  was  a  broad  and 
distinct  line  drawn  between  these  inspired  books  and  all  the 
writings  of  men,  by  at  least  many  of  the  most  enlightened 
and  influential  churches  of  Christendom. 

(2.)    The  next  catalogue  in  order  is  that  of  Eusebius, 

*  Book  vi,  ch.  25.  J  Ibid,  p.  476. 

t  Lardner  s  Cred.,  vol.  iij  p.  478.  fl  Ibid>  P-  482« 


THE  CANON.  201 

bishop  of  Cffisarea,  in  Palestine.      It  was  published  about 
A.  D.  315,  and  contains  all  the  books  of  the    catalogue  of 
New  Testament,  and  no  others.*  Eusebms. 

(3.)  The  third  is  that  of  Athanasius,  bishop  of  Alexan- 
dria, in  Egypt.      Its  date  is  given  by  Lardner 
at  about  A.  D.  326.      It  has  all  the  books  of 
the  New  Testament  and  no  others,  with  this  significant  re- 
mark, "  Let  no  man  add  to  them  or  take  away  any  thing 
from  them."t 

(4.)  About  A.  D.  348,  Cyril,  bishop  of  Jerusalem,  pub- 
lished a  catalogue  of  the  New  Testament  Scrip- 

Of  Cyril. 

tures,  which  is  in  all  respects  identical  with  our 
present  received  Canon,  except  that   it  omits  the  Revela- 
tion.;]; 

(5.)  That  of  the  Council  of  Laodicea,  about  Of  the  council 
A.  D.  363,  is  identical  with  that  of  Cyril.||  of  Laodicea. 

(6.)  After  that  what  are  called  clean  catalogues  (that  is, 
such  as  contain  all  the  books  of  the  New  Testa-    other  cata. 
ment  and  no  others)  became  numerous.     Such,    losues- 
for  instance,  was  that  of  Epiphanius,  bishop  of  Cyprus,  about 
A.  D.  368  ;§  and  that  of  Basil,  bishop  of  Csesarea  in  Cappa- 
docia,  A.  D.  370  ;^J  and  that  of  Gregory  Nazianzen,  bishop 
of  Constantinople,  A.  D.  370  ;**  and  that  of  Jerome  of  Beth- 
lehem, A.  D.  392  ;ff  and  that  of  Rufinus,  bishop  of  Aquileia, 

*  Eusebius,  Eccl.  Hist.  B.  iii,  ch.  25 ;  comp.  with  ch.  3. 

t  Lardner' s  Cred.,  vol.  iv,  pp.  283-289. 

J  Ibid,  p.  300.  In  the  fourth  century,  some  doubts  were  expressed 
about  the  book  of  Revelation,  chiefly  on  account  of  its  great  -obscurity 
and  its  supposed  tendency  to  favor  the  doctrine  of  the  Chiliasts.  But 
it  was  received  about  the  close  of  the  first  century  by  Hennas ;  in  the 
second  century  by  Justin  Martyr,  Irenaeus,  Clement  of  Alexandria,  and 
Tertullian ;  in  the  third,  by  Hippolytus,  Origen,  Dionysius,  Cyprian, 
and  Victorinus ;  and  in  the  fourth,  by  Athanasius  and  many  others. 
After  that  it  was  generally  received  as  an  inspired  book. 

|!  Ibid,  p.  309.  **  Ibid,  p.  408,  409. 

I  Ibid,  p.  313.        Tflbid,  p.  370.  ft  Ibid,  vol.  v,  pp.  31,  32,  55. 


202  REASON  AND  REVELATION. 

A.  D.  397;*  and  that  of  Augustine,  bishop  of  Hippo  in 
Africa,  A.  D.  395  ;f  and  that  of  the  third  Council  of  Car- 
thage, composed  of  forty-four  bishops,  A.  D.  397  ;J  and 
many  others  afterward  published  in  Europe,  Asia,  and  Africa. 
.Now,  courteous  reader,  how  is  all  this  to  be  accounted 
for?  Concede  that  these  books  were  all  written  by  inspired 
men;  that  they  were  afterward  read,  examined,  and  indorsed 
by  other  inspired  men  during  a  period  of  five,  ten,  fifty,  one 
hundred,  or  one  hundred  and  fifty  years,  as  the  case  may  be; 
and  that,  on  thtir  authority,  they  were  all  received  by  the 
fathers,  and  handed  down  from  veneration  to  generation ; — 
eonerdr  this,  and  all  that  follows  is  then  plain,  reasonable, 
and  natural.  On  this  hypothesis,  we  can  then  easily  account 
for  such  facts  as  the  following: 

1.  That  the  most  sacred  names  were  given  to  these  books 
pnniii,.,-  by  the  companions  of  the  Apostles  and  their 

riy'ontiM     immediate  successors:  and  that  from  the  very 
rTtoii^  beginnini:  they  were  placed  on  an  equality  with 

authority.          the  inspired  books  of  the  Old  Testament. 

2.  That  these,  and  these  only,  in  connection  with  the  Old 
Testament,  were  read  as  books  of  Divine  authority  in  the 
pri  i n i t  i  ve  churches,  j  | 

3.  That  these,  and  these  only,  were  quoted  by  primitive 
Christians  as  books  of  Divine  authority  in  all  their  religious 
controversies^ 

4.  That  the  primitive  Christians  esteemed  these  books  as 
they  esteemed  their  own  lives :  and  that  many  of  them  actu- 
ally suffered  death  rather  than  give  them  up  to  be  destroyed 
by  their  persecutors.^ 

5.  That  at  a  very  early  period,  they  were  collected  into 

*Lardner's  Credibility,  vol.  v,  pp.  76,  77.  |Ibid,  pp.  85-87. 

J  Ibid,  pp.  79,  80. 

||  Ibid,  pp.  259,  262,  271,  283,  308,  312,  337. 

§  Ibid ;  also  ibid,  vol.  ii.  pp.  489,  490. 

H  Murdock's  Mosheim's  Eccl.  Hist.,  vol.  i,  pp.  208,  209. 


THE  CANON.  203 

one  volume,  and  translated  into  different  languages  and  dia- 
lects. 

6.  That  though  doubts  were,  for  a  time,  very  naturally 
entertained  in  reference  to  some  of  them;  yet  that,  after  a 
full  and  fair  examination   of  the  evidence,  they  were  all 
finally  received  as  the  word  of  God  by  the  whole  Christian 
world. 

7.  That  since  the  Canon  was  finally  settled  by  the  author- 
ity of  the  Apostles  and  other  inspired  men,  no  one  has  dared 
to  add  any  thing  to  it,  or  to  subtract  any  thing  from  it. 

8.  That  however  Christians  may  differ  on  other  matters, 
they  nevertheless  all  receive  the  New  Testament  as  the  word 
of  God. 

These  and  many  other  similar  facts  are  all  plain  and  per- 
fectly natural,  if  we  receive  the  testimony  of  Clement  and 
other  Christian  fathers,  that  the  claims  of  these  books  are 
sanctioned  and  sustained  "  by  Almighty  authority." 

But  how  can  they  be  explained  on  any  other  hypothesis  ? 
Concede,  for  a  moment,  that  this  chain  of  Al-    Evidence  that 
mighty  authority  which  connects  our  present    they  can  f°* bo 

•>  J  *  accounted  for 

Canon  with  the  Apostles,  were  broken ;  and  let  on  any  other 
us  suppose  that  the  most  learned  and  pious  men 
of  all  Christendom  were  assembled  in  council  for  the  pur- 
pose of  forming  a  new  Canon  out  of  all  the  religious  lit- 
"erature  of  the  world — what  kind  of  a  book,  kind  reader, 
do  you  suppose  they  would  give  us  as  a  rule  of  faith  and 
practice?!  What  have  they  already  given  us  in  the  mul- 
tiplied, jarring,  and  inconsistent  creeds  of  modern  Christen- 
dom ? !  Evidently,  this  is  a  question  that  far  transcends  the 
limits  of  our  poor,  weak,  and  erring  reason.  There  is  need 
here  of  Almighty  authority,  as  the  fathers  said,  to  secure  and 
maintain  that  unity  of  faith  and  practice  for  which  Christ 
and  his  Apostles  so  fervently  prayed.  But  the  Holy  Spirit 
assures  us  that  in  these  Scriptures  we  have  all  things  per- 


204  REASON  AND  REVELATION. 

taining  to  life  and  godliness.*    And  hence  we  infer,  a  priori 
and  a  posteriori,  that  the  Canon  of  the  New  Tes- 
tament rests  on  the  infallible  authority  of  the  Apos- 
tles and  other  inspired  men. 

III.  The  third  argument  in  support  of  the  New  Testament 
Ti,  ti.ini  Canon  is  drawn  from  the  internal  evidence  of  the 
^Tif  JS  books  themselves.  This,  by  itself,  without  any 
JJTofVhe  New  re^ereuce  to  tne  preceding  argument,  would  be 
T.-tam.-iit.  very  unreliable  and  unsatisfactory;  owing,  not 
to  the  weakness  of  the  evidence  (for  it  is  very  strong),  but 
,th  of  simply  to  our  inability  to  judge  of  it  correctly. 
tin-  ,-vi.i-nce.  J3ut  jn  connection  with  the  former,  and  as  a 
means  of  corroborating  and  sustaining  it,  the  latter  is  of 
very  great  weight;  for  such  is  the  connection  between  the 
several  books  of  the  Ndo  Testament  that  they  must  all  stand 
or  fall  twjdhcr.  It  is  folly  to  receive  some  of  them  as  in- 
spired books,  and  to  reject  others  as  uninspired.  The  same 
God  and  Father;  the  .same  Lord  and  Redeemer;  the  same 
Holy  Spirit;  the  same  .-••li,-inc  of  religion  and  morality;  the 
same  evidences  of  superhuman  wisdom,  power,  justice,  truth, 
grace,  mercy,  and  benevolence,  are  plainly  and  unequivo- 
cally revealed  in  them  all.  And  hence  if  we  can  prove  his- 
of  thu  torically,  that  some  of  these  books  were  written 
or  indorsed  by  the  Apostles,  it  may  then  be 
easily  demonstrated  by  a  proper  analysis  of  the  books  them- 
selves that  they  were  all  so  written  or  indorsed;  and  that 
they  therefore  all  rest  on  the  same  infallible  authority  of 
Dlclne  inspiration. 

But  I  design  to  do  nothing  more  here  than  simply  to  in- 
dicate the  course  and  process  of  the  argument.  The  reader 
can  now  analyze  these  books  for  himself,  collect  together  the 
evidence,  and  construct  an  argument  as  long  or  as  short  as 
he  pleases. 

*  2  Peter  i :  3. 


THE  CANON.  205 


CHAPTER    III. 

THE  APOCRYPHAL  WRITINGS 

THE  proper  canonical  test  of  any  book,  is  the  evidence  of 
its  inspiration.  If  we  have  sufficient  evidence,  proper  tegt  or 
either  that  it  was  written,  or  that  it  was  fully  criterion  of  ca- 

ITT  nonical  books. 

indorsed,  by  an  inspired  man,  we  should  not 

hesitate  to  receive  it  as  a  part  of  the  Canon.     But  without 

this  evidence,  it  should  of  course  be  rejected. 

On  this  ground,  we  have  received  the  thirty-nine  books 
of  the  Old  Testament  and  the  twenty-seven  Books  received 
books  of  the  New.  That  these  were  all  writ-  cord^g^o  thL 
ten  and  frequently  indorsed  by  inspired  men,  rule- 
we  have,  as  given  in  the  two  preceding  chapters,  the  most 
reliable  evidence.  But  according  to  this  rule,  we  are  com- 
pelled to  reject, 

I.  All  the  Apocryphal  Books,  sometimes  connected  with 
the  Old  Testament.  Of  these  the  Council  of  Apocryphal 
Trent,  in  A.  D.  1546,  received  as  canonical,  To-  by°the 'com^ii 
bit,  Judith,  Wisdom  of  Solomon,  Ecclesiasticus  of  Trent- 
or  the  Wisdom  of  Jesus  the  son  of  Sirach,  Baruch,  and  the 
first  and  second  books  of  Maccabees.  "And  besides  these, 
they  include  under  the  name  Esther  and  Daniel,  certain  ad- 
ditional chapters  which  are  not  found  in  the  Hebrew  copies. 
The  book  of  Esther  is  made  to  consist  of  sixteen  chapters : 
and  prefixed  to  the  book  of  Daniel  is  the  history  of  Susan- 
nah; the  Song  of  the  Three  Children  is  inserted  in  the  tlvrd 


206  REASON  AND  REVELATION. 

chapter ;  and  the  History  of  Bel  and  the  Dragon  is  added 
at  the  end  of  this  book."* 

K.^nnBforre-        But  these  are  justly  rejected  by  all  Protest- 
""im-       ants,  for  the  following  reasons: 

1.  Because  they  are  not  found  in  the  Hebrew  Bible ;  or  the 
Canon  composed  by  Ezra  and  other  inspired  members  of  the 
Great  Synagogue. 

2.  Because  they  were  never  received  as  canonical  by  the 
Je\Vs. 

3.  Because  they  wen-  never  quoted,  nor  in  any  way  in- 
dorsed by  Christ  and  his  Apostles. 

4.  Because  they  were  rejected  by  the  most  eminent  of  the 
Christian  Fathers;  such  as  Origen,  Athanasius,  and  Jerome. 
Augustine   wa~   the   first    that    was  in  favor  of  canonizing 
them. 

5.  Because  they  contain   many  false   and   contradictory 
statemen 

The  Talmud.  IL     We   1^eCfc    th°  Talmiul    ("^  to    teach)  Or 

Supplementary  Law  of  the  Jews. 
TheMishna  Besides  the  Written   Law,  or  the  thirty-nine 

books  of  the  Old  Testament,  the  Jews  say  that 
God  gave  to  their  fathers,  through  Moses,  an  Unwritten 
Oral  Law.  This  is  called  the  Minima  (nn*  to  repeat,)  or 
repetition.  It  is  the  first  part  of  the  Talmud  :  and  was  first 
reduced  to  writing  by  Judah  Hakkadosh,  about  A.  D.  150.f 
The  second  part  of  the  Talmud  is  called  the  Gemara  (^?| 

to  finish,)  or  completion.    In  the  Jerusalem  Tal- 

The  Gemara. 

mud,  the  Gemara  consists  of  but  one  volume, 
and  was  composed  about  A.  D.  370.  In  the  Babylonish 
Talmud,  the  Gemara  consists  of  twelve  volumes,  and  was 

*  Alexander  on  the  Canon,  p.  39,  and  Appendix,  Note  A.  See  also 
Townley's  Bib.  Lit.,  vol.  ii,  p.  155. 

tLardner's  Cred.,  vol.  vii,  pp.  138-140.  See  also  Townley's  Bib.  Lit., 
vol.  i,  p.  151. 


THE  CANON.  207 

completed  about  A.  D.  450.*     The  Jews  say  that  the  MisJina 
is  the  text  and  the  Gemara  the  comment. 

The  Jews  have  never  dared  to  canonize  the  Talmud,  or 
to  place  it  among  the  thirty-nine  books  of  the  Jewisll  cstima 
Old  Testament.  But,  nevertheless,  the  Rabbis  tion  °f  the  Tal- 
frequently  prefer  it  to  the  Scriptures.  "  They 
compare  the  Scriptures  to  water;  the  Mishna  to  wine;  and 
the  Gemara  to  aromatic  spices.  The  Oral  Law,  say  they,  is 
the  foundation  of  the  Written  Law ;  and  they  exhort  their 
disciples  to  attend  rather  to  the  words  of  the  Scribes,  than 
to  the  words  of  the  Law.  The  words  of  the  Scribes,  say 
they,  are  lovely,  above  the  words  of  the  Law :  for  the  words 
of  the  Law  are  weighty  and  light ;  but  the  words  of  the 
Scribes  are  all  weighty ."f 

This,  if  true,  is  indeed  a  high  commendation  of  the  Tal- 
mud. But,  nevertheless,  we  are  constrained  to  reject  it  for 
the  following  reasons : 

1.  Because   neither  the  existence  of  such  a    Reasons  for  re- 
law,  nor  its  authority,  is  in  any  case  recognized    Talmud.   * 
in  the  whole  Bible. 

2.  Because  all  the  traditions  that  compose  it,  are  rejected 
by  Christ,  as  the  precepts  and  commandments  of  men.J 

3.  Because  it  has  none  of  the  internal  evidences  of  inspi- 
ration. 

III.  "  Besides  the  Mishna,  the  Jews  pretend  to  have  re- 
ceived from  the  Divine  Author  of  the  Law,  an- 

Rabbmical 

other  and  more  mystical  interpretation   of  it.    views  of  tho 

rrvl   .  .-,.  .  11      i         yv    T         Cabbala. 

Ims  mystical  interpretation,  they  call  the  Cab- 
bala or  Reception,  (^p  to  receive  as  a  law :)  by  which  they 
design  to  intimate  that  this  mystical  comment  was  received 
from  God  by  Moses,  who  transmitted  it  orally  to  posterity. 

*  Davidson's  Bib.  Grit,,  pp.  115,  116. 
ITownley'sBib.  Lit.,  vol.  i,  p.  152. 
Mark  vii :  1-13. 


208  REASON  AND  REVELATION. 

The  Mishndj  say  they,  explains  the  manner  in  which  the 
rites  and  ceremonies  of  the  Law  are  to  be  performed ;  but 
the  Cabbala  teaches  the  mysteries  couched  under  these  rites 
and  ceremonies,  and  hidden  in  the  words  and  letters  of  the 
Scriptures.  They  give  us,  as  an  instance,  the  precepts  re- 
lating to  the  phylacteries.  The  Mishna  teaches  the  mate- 
rials of  which  they  are  to  be  prepared;  the  form  in  which 
they  are  to  be  made;  and  the  manner  in  which  they  are  to 
be  worn:  but  the  Cabbala  shows  the  mystical  reasons  for 
these  directions,  and  informs  them  why  the  slips  of  parch- 
ment are  to  be  inclosed  in  a  black  calf-skin,  in  preference 
t<>  any  other  color;  why  the  phylacteries  for  the  head  are  to 
be  separated  into  four  divisions;  and  why  the  letters  writ- 
t>-ii  upon  them  are  to  be  of  such  a  particular  form.  They 
divide  this  mystical  science  into  thirteen  different  species, 
and  by  various  transpositions,  abbreviations,  permutations, 
combinations,  and  separations  of  words,  and  from  the  figures 
and  numerical  powers  of  the  letters,  they  imagine  the  law 
sufficient  to  instruct  Cabal i*ti<-  adepts  in  every  art  and  sci- 
ence.* 

I  need  scarcely  say,  that  these  Rabbinical  views  of  the 
Cabbala  are  wholly  imaginary ;  and   that    its 

Why  rejected.  .    *  J  ' 

claims  to  be  of  Divine  origin  are  not  supported 
by  any  show  of  reason  whatever. 

IV.  The  Targums  (3U"}0  II.  n*1  to  cast  stones)  are  trans- 
jewishTur-  lations  of  portions  of  the  Hebrew  Bible  into 
gums.  Chaldee.  Eleven  of  these  are  now  extant :  f 

the  most  important  of  which  are  the  Targums  of  Onkelos 
and  Jonathan.  The  former  is  a  translation  of  the  Penta- 
teuch ;  and  the  latter  is  a  paraphrase  of  Joshua,  Judges, 
Samuel,  Kings,  Isaiah,  Jeremiah,  Ezekiel,  and  the  Twelve 
Minor  Prophets.  Their  date  is  uncertain.  Some  refer  them 

*Townley's  Bib.  Lit.,  vol.  i,  p.  153. 
fKitto's  Cyclop.  Bib.  Lit. 


THE  CANON.  209 

to  the  first  or  second  century  of  the  Christian  era :  but  they 
are  generally  supposed  to  have  been  written  a  short  time 
before  the  birth  of  Christ.  * 

They  are  both  held  in  very  high  esteem  by  the  Jews ;  the 
latter  of  which,  they  say,  was  written  down  from  the  mouth 
of  Haggai,  Zechariah,  and  Malachi.  f  But  of  this,  there  is 
not  the  slightest  evidence.  And  that  they  are 

*  Not  inspired. 

the  productions  of  uninspired  men,  is  sufficient- 
ly obvious  from  their  numerous  errors  compared  with  the 
original  Hebrew; 

For  similar  reasons  we  reject  as  uncanonical,  the  Septua- 
gint  translation  of  the  Old  Testament;  and  the  _ 

The  Septuagmt. 

Vulgate  translation   of  the   whole  Bible:   the 
former  of  which  was  by  many  of.  the  Jews  and 
Christian  fathers,  thought  to  be  inspired ;  J  and  the  latter 
was  canonized  by  the  Council  of  Trent,  A.  D.  1546. || 

Y.  The  Masorah  is  a  work  containing  critical  notes  and 
observations  on  the  Hebrew  Scriptures.  Some 

Origin,  nature, 

of  the  Jews  attempt  to  trace  its  origin  to  Moses ;    ana  scope  of 
and  others,  to  Ezra  and  the  Great  Synagogue. 
But  these  views  have  been  fully  exploded ;  and  it  is  now 
commonly  referred  to  a  succession  of  learned  Eabbis,  who 
lived  between  the  beginning  of  the  sixth  and  the  close  of  the 
eleventh  century.  § 

These  notes  are  grammatical,  exegetical,  and.  philological. 
They  are  called  by  the  Jews,  "  The  fence  or  hedge,  of  the 
law;"  and  were  at  first  transmitted  from  generation  to  gen- 
eration, orally.  Hence  the  name  Masorah,  .(n^top,  tradi- 
tion). Afterward  they  were  written  on  parchment:  and 
from  the  immense  mass  of  observations  so  collected,  extracts 
of  what  was  supposed  to  be  most  useful,  were  made  and 


*  Davidson's,  Bib.  Grit.,  p.  224-239.       f  Ibid,  p.  232. 

t  Ibid,  pp.  168,  194.  ||  Townley's  Bib.  Lit.,  vol.  i.,  p.  136. 

§  Davidson's  Bib.  Grit.,  p.  120. 

14 


4210  REASON  AND  REVELATION. 

transferred  to  the  margin  of  the  Old  Testament  manu- 
scripts. 

The  professed  object  of  these  Masorites,  was  to  deliver  to 
care  and  re-  posterity  the  Old  Testament  Scriptures  in  their 
!\i '•!-'  dVeifor  original  purity.  And  for  this  purpose,  "  they 
tii.  purity  of  not  only  numbered  every  verse,  word,  and  let- 
ter of  the  text ;  but  even  went  so  far  as  to  as- 
certain hoio  often  «i'-/i  A//V/-  of  the  alphabet  occurred  in  the 
whole  Bible"*  At  the  same  time,  they  adopted  many  other 
rules  and  regulations  for  preserving  the  purity  of  the  He- 
brew Text;  most  of  which  are  still  observed  by  the  Jews  in 
copying  the  original  Scriptures  for  the  use  of  their  syna- 
gogues. "It  is  still  a  constant  rule  with  them,"  says  But- 
ler, "that  whatever  is  considered  as  corrupt,  shall  never  be 
used ;  but  shall  be  burned  or  otherwise  destroyed.  A  book 
of  the  law,  wanting  but  one  letter,  or  with  one  letter  too 
much,  or  with  an  error  in  a  single  letter;  written  with  any 
thing  but  ink,  or  written  on  parchment  made  of  the  hide 
of  an  unclean  animal,  or  on  parchment  not  purposely  pre- 
pared for  that  use,  or  prepared  by  any  one  but  an  Israelite, 
or  on  skins  of  parchment  tied  together  by  unclean  strings, 
shall  be  holden  to  be  corrupt:  that  no  word  shall  be  writ- 
ten without  a  line  first  drawn  on  the  parchment;  no  word 
written  by  heart;  or  without  having  been  first  pronounced 
orally  by  the  writer;  that  before  he  writes  the  name  of 
God,  he  shall  wash  his  pen ;  that  no  letter  shall  be  joined  to 
another;  and  that  if  the  blank  parchment  can  not  be  seen 
all  around  each  letter  the  roll  shall  be  corrupt.  There  are 
settled  rules  for  the  length  and  breadth  of  each  sheet  of 
parchment;  and  for  the  space  to  be  left  each  letter,  each 
word,  and  each  section."  f 

In  all  this,  we  have  abundant  evidence  of  the  great  care 

*Townley's  Bib.  Lit.,  vol.  i,  p.  54. 
tlbid,  p.  56,  57. 


THE  CANON.  211 

of  the  Masorites  for  the  Sacred  Text  ;  but  none  whatever  of 
their  inspiration.     And  hence  we  must  regard 

r  No  evidence  of 


all  the  Masoretic  notes,  points,  etc.,  as  we  re-    their 
gard  the  suggestions  and  criticisms  of  Griesbach, 
Scholz,  and  Tischendorf. 

VI.  The  Traditions  of  the  Roman  Catholic  Church,  are 
also  to  be  excluded  from  the  Sacred  Canon.     The  traditiona 
a  The  religion  which  Rome  would  have  men    of  Rome  not 

..    .  .    ,        ,  canonical. 

regard  as  the  only  true  religion,  and  which  she 
enjoins  on  all  Christians  universally,"  says  the  learned  Doc- 
tor Mosheim,  "  is  derived,  as  all  their  writers  tell  us,  from 
two  sources,  the  written  word  of  God,  and  the  unwritten  ;  or 
the  Holy  Scriptures  and  tradition."*  But  as  these  tradi- 
tions are  often  inconsistent  with  each  other,  as  well  as  con- 
tradictory of  the  Holy  Scriptures,  it  is  absurd  to  canonize 
them  as  Rome  has  done. 

VII.  To  the  same  category  belongs   that  collection  of 
Apocryphal  writings  first  published  by  Fabri-    ApocryPhai 
cius,   about   the  beginning    of  the   eighteenth    GosPels- 
century,  and  commonly  known  as  the  Apocryphal  Gospels. 
Fabricius  gives  the  titles  of  about  fifty  such  spurious  works; 
but  most  of  these  are  now  regarded  as  but  diiferent  editions 
and  recensions  of  the  same  original  narratives.     And  hence 
Thilo,  in  his  edition  of  1832,  reduces  the  original  number 
of  these  Apocryphal  books  to  twelve;  and  Tischendorf,  in 
his  Leipsic  edition  of  1854,  gives  us  the  titles  of  twenty- 
two. 

Of  these  the  following  are  the  most  important. 

1.  The  Protevangelium  of  James  the  brother  of  the  Lord; 
or,  a  "  Declaration  and  History  how  the  most  holy  mother 
of  God  was  born  for  our  salvation." 

2.  The  Greek  Gospel  of  Thomas. 

3.  The  Greek  Gospel  of  Nicodemus. 

*  Mosheim'  s  Eccl.  Hist.,  vol.  iii,  p.  99. 


212  REASON  AND  REVELATION. 

4.  The  Latin  Gospel  of  the  Nativity  of  Mary. 

5.  The  Latin  History  of  the  Nativity  of  Mary,  and  of  the 
Infancy  of  the  Savior. 

6.  The  Arabic  History  of  Joseph  the  Carpenter. 

7.  TJie  Arabic  Gospel  of  the  Childhood  of  the  Redeemer. 
It  is  enough  to  say  of  these  Apocryphal  books,  that  there 

is  no  evidence  whatever,  that  they  were  ever  given  by  in- 
spiration; and  that  they  differ  as  widely  from  the  inspired 
Narratives  of  Matthew,  Mark,  Luke,  and  John,  as  does  the 
basest  counterfeit  from  the  original  genuine  coin. 

VIII.  There  are  also  extant,  Apocryphal  Acts,  Apoc- 
otherApoc-  rvphal  Epistles,  and  Apocryphal  Revelations, 
ryphai  Books,  gu^  for  instance,  are  the  Acts  of  Peter  and 
Paul ;  the  Acts  of  Paul  and  Thecla ;  the  Acts  of  Barnabas 
and  Mark ;  the  Epistles  of  the  Apostolic  Fathers ;  and  the 
Revelations  of  Moses,  Ezra,  and  Paul.  But  of  these,  only 
the  Epistles  are  genuine;  and  none  of  them  have  any  just 
claims  to  be  regarded  as  canonical. 

It  is  unnecessary  to  extend  our  inquiries  any  further  in 
this  direction.  We  have  laid  in  the  scale  of  even  justice  the 
Apocrypha,  the  Talmud,  the  Cabbala,  the  Targums,  and 
other  translations,  the  Masorah,  the  Roman  Catholic  Tra- 
ditions, and  the  Apocryphal  Gospels,  Acts,  Epistles,  and 
Revelations,  and  they  are  all  found  wanting.  But  no  other 
books  or  documents  now  extant,  save  the  Holy  Bible,  have 
any  higher  claims  to  inspiration,  than  these.  And  hence  we 
conclude,  that  the  thirty-nine  books  of  the  Old  Testament, 
and  the  twenty-seven  of  the  New,  constitute  the  entire  Canon 
of  the  Holy  Scriptures;  and  that  they  are  in  fact  the  only 
safe,  proper,  and  infallible  rule  of  faith  and  practice. 

"  Men's  books  with  heaps  of  chaff  are  stored, 
God's  Book  doth  golden  grains  afford; 
Then  leave  the  chaff  and  spend  thy  pains 
In  gathering  up  the  golden  grains." 


PART  THIRD. 


INTEGRITY  OF  THE  HOLY  SCRIPTURES. 


CHAPTER   I. 

SCOPE  OF  BIBLICAL  CRITICISM. 

THE  third  office  of  Reason  in  matters  pertaining  to  Di- 
vine Revelation,  is  to  decide  on  the  Integrity  The  third  prov. 
of  the  Holy  Scriptures.*  It  is  not  enough  to  ince  of  Reason- 
prove  that  the  Bible,  as  a  whole,  is  of  Divine  origin;  and 
that  the  several  books  of  which  it  is  composed,  were  all 
written  and  indorsed  by  inspired  men.  We  must  go  still 
further,  and  prove  also  that  all  the  words  and  phrases  of 
these  books  are  the  same  that  were  first  recorded  by  the  pen 
of  Inspiration. 

For  it  is  a  well  known  fact,  illustrated  by  the  entire  his- 
tory of  the  Greek  and  Roman  classics,  that  books    illustration 
transcribed  and  handed  down  to  posterity  by    Mdaoman661 
uninspired  men,  are  constantly  liable  to  suffer    classlcs- 
changes.     It  is  estimated  that  not  less  than  thirty  thousand 
such  changes  have  been  made  in  the  six  comedies  of  Ter- 
ence since  their  first  publication  about  150  B.  C.     And  yet, 

*  By  the  Integrity  of  the  Holy  Scriptures,  I  mean  that  their  several 
books  have  been  preserved  pure  and  entire ;  by  their  Authenticity,  that 
they  relate  the  facts  as  they  really  occurred ;  and  by  their  Genuineness, 
that  they  were  written  by  the  authors  whose  names  they  bear. 

(213) 


214  REASON  AND  REVELATION. 

says  the  learned  and  eloquent  Gaussen,  "they  have  been 
copied  a  thousand  times  less  often  than  the  New  Testa- 
ment."* Nothing  short  of  a  miracle,  therefore,  could  have 
preserved  the  books  of  the  Old  and  the  New  Testament  from 
the  errors  and  changes  to  which  all  documents  are  liable 
under  similar  circumstances. 

True,  indeed,  there  has  ever  been  a  wonderful  providence 

providential  over  a^  ^lcse  s&cre^  books.  God  has  put  it 
care  of  the  Sa-  into  the  hearts  of  his  appointed  librarians,  to 

credText.  ,  L 

have  such  a  care  for  them  as  has  never  been 
First,  of  the       taken  of  any  other  books  since  time  began.   "  The 

Old  Testament.  ,       .       ' 

numbering  of  the  verses,  words,  and  letters  of 
the  Old  Testament,"  says  the  learned  Samuel  Davidson, 
"  seems  to  have  been  an  early  practice.  Separate  books  and 
sections  were  thus  counted.  The  sum  total  was  marked  at 
the  end;  and  the  middle  letter  and  verse  faithfully  given. 
However  laborious  and  trifling  such  a  task  was,  it  had  a 
good  effect  on  the  purity  of  the  text.f"  The  New  Testament 
secondly  of  was  no  doubt  preserved  with  equal  care.  If 
theNow  Testa-  the  primitive  Christ  inns  would  suffer  death,  as 
many  of  them  did,  rather  than  deliver  up  the 
Scriptures  to  their  persecutors,  it  is  not  to  be  presumed  that 
they  would  spare  any  means  that  might  be  necessary  to  pre- 
serve, as  far  as  possible,  the  integrity  and  purity  of  the 
Sacred  Text. 

But  notwithstanding  all  their  care  and  vigilance,  errors 
TWO  sources  of  were  not  unfrequently  committed  in  transcrib- 
ing these  books,  sometimes  by  design  and  more 
frequently  by  accident.  And  it  now,  therefore,  belongs  to 
Reason  to  restore  the  original  text.  This  she  does  chiefly 
through  the  five  following  sources  of  Biblical  criticism : 
Five  sources  of  I.  The  most  ancient  versions  of  the  Holy 
Sir'  "'"•  Scriptures. 

*  Gaussen  on  Inspiration,  p.  196.        f  Davidson's  Bib.  Crit.,  p.  116. 


INTEGRITY  OF  THE  BIBLE.  215 

II.  The  Manuscripts  of  the  Sacred  Text. 

III.  Parallels  or  repeated  passages. 

IV.  Quotations  made  from  the  Sacred  Books. 

V.  Critical  Conjecture,   or  Evidence  arising  from   the 
Context. 

For  a  full  discussion  of  this  subject,  I  must  refer  the 
reader  to  "  Davidson's  Biblical  Criticism  "  and    works  of  refer- 
"  Home's  Introduction/'  and  "Tragelles  on  the    ence- 
Printed  Text."     A  few  general  remarks  on  each  of  these 
topics  is  all  that  we  have  time  and  space  for  at  present. 

ANCIENT  VERSIONS. 

I.   GEEEK  VEESIONS.     The  oldest   known  version  of 
any  portion  of  the  Bible  into   any  language,    Greek  versiona> 
is  the  Greek  translation  of  the  Old  Testament, 
commonly  called  the  Septuagint,  from  the  Latin    The  septua- 
word   Scptuaginta,   seventy;  either   because  as 
some  suppose  it  was  approved  by  the  Jewish  Sanhedrim, 
consisting  of  seventy  members  besides  the  High  Priest  and 
his  deputy;  or  because,  as  the  Jews  say,  it  was  made  by 
seventy-two  translators,  under  the  patronage  of  Ptolemy 
Philadelphus,  king  of  Egypt,  about  280  B.  C.     It  contains 
all  the  canonical  books  of  the  Old  Testament,  with  some 
.apocryphal  additions.     The  best  manual  edition  of  the  Sep- 
tuagint  is  that  recently  published  by  the  Bagsters  of  Lon- 
don.* 

The  Old  Testament  was  also  translated  into  Greek  by 
Aquila  of  Pontus,  about  A.  D.  150;  by  Theo-    other  Greek 
dosian  of  Ephesus,  A.  D.  160;  and  by  Symma-    versions- 
chus  of  Samaria,  A.  D.  200.     These  three  translations  and 
the  Septuagint  were  printed  in  parallel  columns  by  Origen 

*See  Davidson's  Bib.  Grit.  pp.  162-214;  Home's  Introduction,  vol.  ii, 
pp.  163-182  ;  Prideaux's  Connection,  vol.  ii,  pp.  21-80 ;  and  Townley's 
Bib.  Lit.,  vol.  i,  pp.  58-64. 


216  EEASON  AND  REVELATION. 

about  A.  D.  230,  and  together  constituted  his  Tetrapla.  The 
order  was,  1.  The  Septuagint;  2.  Aquila;  3.  Symmaehus; 
and,  4.  Theodosian.  To  these  four  he  afterward  added  the 
original  in  both  Hebrew  and  Greek  letters.  These  wi'iv  all 
likewise  printed  in  parallel  columns;  and  together-formed  his 
Hexapla.  The  order  of  the  Hexapla  was  as  follows  :  1.  The 
Hebrew  in  Hebrew,  or  rather  in  Chaldee  letters;  2.  The 
Hebrew  in  Greek  letters ;  3.  Aquila ;  4.  Symmachus ;  5.  The 
Septuagint;  and  6.  Theodosian.  Only  fragments  of  the  trans- 
Jations  of  Aquila,  Theodosian,  ami  Symmachus  now  remain.* 

II.  THE  TARGUMS  or  CHALDEE  VERSIONS.    Of  these, 
chaidee  Ver-       eleven  are  now  extant :   viz.,  1.  The  Targum 
•ions.  of  Onkelos  on  the  Law;  2.  That  of  Jonathan 
Ben  Uzziel  on  the  Prophets;  3.  That  of  Pseudo- Jonathan 
on  the  Law;  4.  The  Jerusalem  Targum  on  the  Law;   5. 
The  Targum  of  Rabbi  Joseph  the  Blind,  on  the  Hagiogra- 
phy ;  6.  An   anonymous   Targum    on  the   five    Megilloth 
(books  or  volumes)  or  books  of  Ruth,  Esther,  Ecclesiastes, 
Song  of  Solomon,  and  the  Lamentations  of  Jeremiah;  7.  A 
Targum  on  the  two  books  of  Chronicles;  8.  The  Jerusalem 
Targum  on  the  Prophets;  and  the  ninth,  tenth,  and  eleventh, 
on  the  book  of  Esther.     The  first  two  are  by  far  the  most 
valuable  for  the  purposes  of  Biblical  criticism ;   and  are 
generally  supposed  to  have  been  written  before  the  birth  of 
Christ.     The  others  all  belong  to  a  much  later  period,  -f 

III.  THE  SAMARITAN  VERSION  OF  THE  PENTATEUCH. 
Samaritan          Its  author  and  date  are  both  unknown.     The 
Pentateuch.        Samaritans  say,  it  was  made   by  Nathaniel,  a 
Samaritan  priest,  who  lived  about  twenty  years  before  Christ. 
Davidson  refers  it  to  a  later  period.  J 

*  Davidson's  Bib.  Grit.,  pp.  215-224;  Home's  Introd.,  vol.  ii,  pp.  183- 
186 ;  Townley's  Bib.  Lit.,  vol.  i,  pp.  64-66. 

t  Davidson's  Bib.  Grit.,  pp.  224-239  ;  also  Home's  Introd.,  pp.  157-162. 
J  Davidson's  Bib.  Grit.,  pp.  240-242. 


INTEGRITY  OF  THE  BIBLE.  217 

IV.  THE  SYRIAC  VERSIONS.     One  of  the  most  valuable 
of  all  the  ancient  versions  is  the  Peshito  (sim-    SyriacVer. 
pie,  literal)  or  old  Syriac.     It  contains  all  the    sions :-ihe 
canonical  books  of  the  Old  Testament ;  and  all 

also  of  the  New,  except  the  Second  Epistle  of  Peter,  the  Sec- 
ond and  Third  of  John,  the  Epistle  of  Jude  and  the  Revela- 
tion. Its  origin  is  unknown.  Three  opinions  are  found 
among  the  Syrians  with  regard  to  it:  first,  that  the  Old 
Testament  was  translated  in  the  time  of  Solomon ;  second, 
that  it  was  translated  by  Asa  the  priest,  who  was  sent  back 
from  Assyria  to  Samaria,  about  700  B.  C. ;  third,  that  both 
the  Old  and  the  New  Testament  were  translated  by,  or  under 
the  supervision  of  the  Apostle  Thaddeus.  and  under  the  pat- 
ronage of  Abgarus,  king  of  Osrhoene.  It  is  first  mentioned 
by  Ephraem,  the  Syrian,  who  died  A.  D.  376.  But  it  was 
then  an  ancient  version  ;  for  many  of  its  words  had  then  be- 
come antiquated,  and  needed  to  be  explained,  just  like  the 
obsolete  words  of  our  common  English  version.  Besides, 
Ephraem  calls  it  "our"  version:  which  shows  that  it  was 
then  generally  recognized  as  the  received  version  of  the  Syr- 
ians. And  hence  Davidson  refers  it  to  about  the  middle 
of  the  second  century.  But  Home  thinks  that  this  version 
was  certainly  made  at  the  close  of  the  first,  or  at  the  begin- 
ning of  the  second  century.* 

Other  Syriac  versions  were  made  afterward ;  the  most  im- 
portant of  these  is  the  Philoxenian  New  Testa-    The  Phiioxe- 
ment.  nian- 

V.  ARABIC  VERSIONS.     We   have    no    account   of  any 
part  of  the  Scriptures  being  translated  into  the    Arabic  Ver 
Arabic  language,  before  the  commencement  of . 6ions- 

the  Mahometan  era,  A.  D.  622.  After  that,  several  ver- 
sions were  made ;  the  most  valuable  and  celebrated  of  which 

*  Davidson' s,  Bib.  Grit.,  pp.  243-254,  and  596-630;  Home's  Introd.,  vol. 
ii,  pp.  187-190 ;  also  203 ;  Townley's  Bib.  Lit.,  vol,  i,  pp.  81-83. 


218  REASON  AND  REVELATION. 

is  the  translation  of  the  Old  Testament  by  Eabbi  Saadias 
Gaon  or  Hagaon,  the  Illustrious,  a  learned  Jew  of  Babylon. 
Its  date  is  given  at  about  A.  D.  930.  The  most  valuable 
edition  of  the  New  Testament  in  Arabic  is  that  of  Erpen 
or  Erpenius,  printed  in  1616.* 

VI.  LATIN  VERSIONS.     When  and  by  whom  the  Old 
an(^  ^ew  Testaments  were  first  translated  into 


The  itaia  or 

oid  italic  ver-    Latin,  is  not    known.     Aversion    called   the 

Itala,  or  Old  Italic,  was  quoted  by  Tertullian 
near  the  close  of  the  second  century  ;  and  Home  thinks  that 
the  translation  was  made  about  the  beginning  of  the  same 
century;  Davidson  fixes  its  date  at  about  A.  D.  150.  All 
the  remaining  fragments  <>{'  this  version  that  could  be  dis- 
covered, were  collected  together  and  published  at  Rome,  in 
one  folio,  under  the  sanction  of  Pope  Sixtus,  A.  D.  1588. 
A  fuller  edition  of  it  was  afterward  printed  at  Ilhcims,  in 
three  folio  volumes,  A.  D.  1743,  and  it  was  afterward  repub- 
lishi'd  at  Paris,  A.  D.  1749.f 

In  A.  D.  382,  Jerome,  at  the  request  of  Pope  Damasus, 
Jerome's  EC  via-  commenced  a  revision  of  this  old  Latin  version. 
And  it  is  generally  supposed  that  he  completed 
the  entire  work.  But  most  of  his  Old  Testament  manu- 
scripts were  destroyed  ;  so  that  only  the  book  of  Psalms,  Job, 
and  his  revised  New  Testament  have  come  down  to  us.  J 

But  it  seems  that  Jerome  was  not  satisfied  with  a  mere 
revision  of  the  Old  Testament.  For  before  he 

The  Vulgate.  .  .  . 

had  finished  it,  he  commenced  a  new  translation 
of  it  from  the  Hebrew  into  Latin  ;  and  this,  together  with 
the  revised  New  Testament,  constituted  what  was  then  called 

*  Davidson's,  Bib.  Grit.,  pp.  255-260.  Townley,  vol,  i,  pp.  195,  278,  345. 
Vol,  ii,  pp.  227,  448,  463,  466,  476,  534,  565. 

f  Davidson's  Bib.  Crit.,  pp.  261-263;  and  687-694.  Home's  Introduc- 
tion, vol.  ii,  pp.  196,  197. 

t  Davidson's  Bib.  Grit.,  pp.  264,  265;  and  695-698;  Home's  Introd., 
vol.  ii,  pp.  197,  198. 


INTEGRITY  OF  THE  BIBLE.  219 

his  New  Version.  For  some  time  it  was  very  unpopular : 
even  Augustine  was  opposed  to  it.  But  it  rose  gradually  in 
public  favor ;  and  about  the  close  of  the  seventh  century,  it 
was  generally  adopted  by  the  Latin  churches.  Henceforth 
it  was  known  as  the  Vulgate  or  Common  Version.  In  A.  D. 
802,  it  was  revised  by  Alcuin,  under  the  patronage  of  Charle- 
magne. And  after  passing  through  sundry  other  changes 
and  critical  revisions,  it  was  finally  canonized  in  1546  by 
the  Council  of  Trent.* 

VII.  OTHEK  ANCIENT  VERSIONS.     According  to  Da- 
vidson, the  New  Testament  was  also  translated    other  ancient 
into   the   Sahidic,   Coptic,  and  Basmuric  dia-    versions  of  the 

New  Testa- 

lects  of  Egypt,  in  the  third  century ;  into  the    ment. 
Ethiopic  and  Gothic  in  the  fourth ;  into  the  Armenian  and 
Syriac  in  the  fifth ;  into  the  Gregorian  or  Iberic   in  the 
sixth ;  and  into  the  Anglo-Saxon  in  the  eighth.f 

HEBREW  MANUSCRIPTS. 

These  are  of  two  classes.  The  first  are  the  Sacred  Copies  or 
Rolls  for  the  Synagogues ;  and  the  second  are  the  TWO  classes  of 

T-.    .  rv      '  s^<       •  IP  Hebrew  manu« 

Private  or  square  Copies  made  for  common  use.    scripts. 

The  Rolls  of  the  synagogue  contain  the  Pentateuch ;  the 
Haphtaroth,  or  sections   of  the  Prophets  ap-    Roiisofthe 
pointed  to  be  read;  and  the  book  of  Esther,    synagogue. 
They  are  required  to  be  written  on  clean  parchment  and  in 
the  square  Chaldee  letters,  according  to  the  most  exact  rules 
and   regulations.     When   no   longer   fit  for   use,  they  are 
buried  in  the  earth;  or  in  some  other  way  put  out  of  the 
reach  of  profane  hands.     And  hence  but  few  of  them  have 
ever  come  into  the  possession  of  Christians. 

*  Davidson's  Bib.  Grit.,  pp.  265-284;  and  698-704;  Home,  vol.  ii,  pp. 
198-202. 

t  Davidson's  Bib.  Grit.,  pp.  596-704;  Home's  Introd.,  pp.  202-212;  and 
Townley's  Bib.  Lit.,  Ancient  Versions. 


220  REASON  AND  REVELATION. 

The  Private  or  Square  manuscripts,  are  also  prepared  ao 
square  manu-  cording  to  very  exact  rules.  But  they  may  be 
scripts.  written  on  either  paper  or  parchment;  and  in 

either  Chaldee  or  Rabbinical  characters. 

With  regard  to  the  number  and  the  order  of  books  in  the 
Prophets  and  the  Kethubim,  there  is  no  uniformity,  even 
among  the  highest  Jewish  authorities.  The  Talmudists 
Nimii.«-r  and  ni:ik<-  twenty-four  books,  and  arrange  them  as 
to  tfa«T*i-  follows:  Genesis,  Exodus,  Leviticus,  Numbers, 
mud;-  Deuteronomy,  Joshua,  Judges,  Samuel,  Kings, 

Jeremiah,  Ezekiel,  Isaiah,  the  Twelve  Minor  Prophets, 
Ruth,  Psalms,  Job,  Proverbs,  Ecclesiastes,  Song  of  Solo- 
mon, Lamentations,  Daniel,  Esther,  Ezra,  and  Chronicles. 
The  Masorites  also  make  twenty-four  books,  and  arrange 
in  the  MMO-  them  according  to  the  following  order:  Gene- 
sis, Exodus  Li 'viticus,  Numbers,  Deuteronomy, 
Joshua,  Judges,  Samuel,  Kings,  Isaiah,  Jeremiah,  Eze- 
kiel, Twelve  Minor  Prophets,  Psalms,  Job,  Proverbs,  Ruth, 
Canticles,  Ecclesiastes,  Lamentations,  Esther,  Daniel,  Ezra, 
and  Chronicles.*  The  Spanish  MSS.,  and  nearly  all  the 
Hebrew  Bibles  printed  from  them,  follow  the 

and  in  the  man-  ' 

usrripts  and  order  of  the  Masorites,  with  some  slight  vari- 
ations in  the  Kethubim.  But  the  German  and 
French  Bibles  and  MSS.  generally  follow  the  Talmud. 
Jerome,  Origen,  and  many  other  Christian  fathers,  as  well 
as  some  of  the  most  learned  of  the  Jewish  Rabbis,  make 
but  twenty-two  books,  and  nearly  every  one  of  them  has 
an  order  of  his  own.f 

The  number  of  Hebrew  MSS.  now  extant  is  very  great. 
Number  of  He-  Dr.  Kennicott  collated  630  for  his  critical  edi- 
Bcripts collated,  tion  of  the  Hebrew  Bible;  and  M.  De  Rossi 

*  Stuart  on  the  Old  Test.  Canon,  p.  277;  and  Davidson's  Bib.  Grit.,  pp. 
330,  331. 
f  Stuart  on  the  Old  Test.  Canon,  pp.  277,  278. 


INTEGRITY  OF  THE  BIBLE.  221 

made  use  of  479  MSS.,  besides  288  printed  editions,  in 
making  out  his  "Collection  of  Various  Readings"  But  all 
the  original  autographs  have  perished;  and  it  is  thought 
that  all  existing  apographs  were  written  between  A.  D, 
1000  and  A.  D.  1457 ;  when  the  art  of  printing  became  in 
a  great  measure  a  substitute  for  the  art  of  penmanship. 
Most  of  these  MSS.  contain  but  a  small. portion  of  the  Old 
Testament. 

For  a  description  of  fifty-three  of  the  oldest  and  best  He- 
brew MSS.  see  "  Davidson's  Biblical  Criticism,"  chapter  xxiv. 

GREEK  MANUSCRIPTS. 

Greek  manuscripts  are  usually  divided  into  Uncial  and 
Cursive;  the  former  are  written  in  capital,  and    , 

*          '  Two  classes  of 

and  the  latter,  in  small  letters.   The  oldest  man-    Greek  manu- 
uscripts  are  written  in  large  round  or  square  cap- 
itals ;  and  without  any  accents  or  division  of  words.    But  in 
the  eighth  and  ninth  centuries,  the  letters  were  made  longer 
and  narrower,  and  generally  inclined  a  little  either  to  the 
right  or  to  the  left.     About  the  close  of  the  ninth  century, 
the  small  or  cursive  letters  came  into  general  use. 

The  number  of  Greek  manuscripts  now  extant  is  very  great. 
In  his  "Introduction  to  the  Critical  Study  of 

•  Number  of 

the  Bible,"  Thomas  Hartwell  Home  speaks  of  Greek  MSS.  ex- 
about  500  that  had  at  that  time  been  collated. 
But  these,  he  says,  are  but  a  small  part  of  all  the  MSS. 
that  are  to  be  found  in  public  and  private  libraries.  Most 
of  them,  however,  contain  only  a  part  of  the  New  Testa- 
ment. They  are  of  all  forms;  and  are  written  on  both 
paper  and  parchment. 

Owing  to  the  scarcity  of  parchment,  before  the  invention 
of  paper,*  persons  were  often  induced  to  obliterate  the 

*  According  to  Montfaujon,  cotton-paper  was  invented  about  the  close 


222  REASON  AND  REVELATION. 

works  of  ancient  writers,  in  order  to  transcribe  their  own 
Pan  msest  man-  or  those  of  some  favorite  author  in  their  place. 
nscripts.  These  manuscripts  are  called  Codices  Palimsesti 

(xahv  —  again  and  if'aco  —  to  rub)  or  Rcscripti. 

Critics  have  discovered  a  characteristic  resemblance  be- 

Geographicai       tween  manuscripts  written  in  certain  localities 

uationof    and  within  certain  geographical   limits.     And 

manuscripts.  ,   .  ,  i         •/»      ,1 

on  this  ground,  they  are  wont  to  classify  them 
under  certain  fr  unifies  or  Recensions:  such,  for  instance,  as 
the  Latin,  Asiatic,  By/antine,  and  Alexandrine  Recensions 
of  Tischendorf.  The  Latin  Recension  is  made  to  embrace 
all  manuscript-;  which  correspond  most  fully  in  all  respects 
with  the  writings  «•!'  the  Latin  fathers.  And  in  Ifke  man- 
ner, Biblical  critics  are  accustomed  to  distinguish  and  classify 
the  Asiatic,  the  By/antine,  and  the  A  fexandrine  manuscripts. 
The  Uncial  HUUMHOripta  are  now  commonly  represented 
BymboiB  used  by  English  and  Greek  capitals  ;  and  the  Cursive, 
''T!1'  .  by  Aral)ic  numerals.  For  a  description  of  the 

the  Uncial  and         ' 

HP  .  m-HiYe        most  ancient  and  valuable  manuscripts  of  both 
classes,  I  must  a^ain  ivlcr  the  reader  to  David- 
son and  Home.    I  will  merely  introduce  a  few  of  them  here 
for  the  sake  of  illustration. 

I.  Manuscripts  written  in  large  Uncial  or  capital  letters. 
A.  The  MS.  known  by  this  symbol  is  that  which  is  usu- 
ally called  the  Alexandrine  or  Codex  Alcxan- 

Tho  Alexan-  * 

drinus.     It  once  belonged  to  Cyrillis  Lucaris, 


patriarch  of  Alexandria,  and  afterward  of  Con- 
stantinople. In  A.  D.  1628,  he  presented  it  to  Charles  I, 
king  of  England  ;  and  it  is  now  in  the  British  Museum. 
It  is  written  on  parchment;  and  consists  of  four  volumes 

of  the  ninth  or  the  beginning  of  the  tenth  century.  But  the  mode  of 
forming  paper  out  of  linen  rags  was  not  discovered  till  the  twelfth 
century.  The  first  paper-mill  erected  in  England  is  said  to  have  been 
at  Dartford,  in  1588.  (Townley's  Bib.  Lit.,  vol.  i,  pp.  41,  42.) 


INTEGRITY  OF  THE  BIBLE.  223 

folio ;  three  of  which  contain  the  Septuagint  text  of  the  Old 
Testament,  and  the  other  contains  the  New  Testament  and 
the  Epistle  of  Clement  to  the  Corinthians.  It  is  not  en- 
tirely perfect.  The  first  twenty-four  chapters  of  Matthew, 
and  the  first  five  verses  of  the  twenty-fifth  are  wanting;  and 
also  that  portion  of  John's  Gospel  which  is  contained  be- 
tween chapters  vi :  50,  and  viii :  52.  It  is  supposed  to  have 
been  written  at  Alexandria  in  Egypt;  though  its  text  cor- 
responds more  perfectly  with  the  Byzantine  or  generally  re- 
ceived text.  Its  date  has  been  variously  assigned ;  but  it  is 
now  pretty  generally  agreed  that  it  was  written  in  the  fifth 
century.* 

B.  The  Codex  Vaticanus  is  commonly  represented  by  the 
letter  B ;  but  in  the  Vatican  Library,  to  which  it    Vatican  mauu- 
belongs,  it  is  known  by  the  number  1209.     Its    script- 
history  is  unknown.     It  is  supposed  to  have  been  originally 
brought  from  Egypt,  as  its  text  corresponds  most  nearly  with 
the  Alexandrine.  It  is  written  on  vellum  in  quarto  form ;  and 
contains  both  the  Septuagint  Greek  of  the  Old  Testament  and 
the  original  Greek  of  the  New.    But  in  the  latter  it  is  defi- 
cient from  Hebrews  ix :  14,  to  the  end  of  the  epistle :  and  it 
does  not  contain  the  Epistles  to  Timothy,  Titus,  and  Phil- 
emon; nor  the  Apocalypse.    According  to  Tischendorf  and 
others,  it  was  written  in  the  fourth  century;  and  it  is  now 
generally  allowed  to  be  the  oldest  copy  of  the  New  Testament 
extant,  except  perhaps  the  Codex  Sinaiticus.^ 

C.  The  Codex  Ephrcemi  or  Codex  Regius  Parisiensis  is 
generally  represented  by  the  letter  C.    It  is  pre-    Codex  Ephm- 
served  in  the  Imperial  Library  at  Paris;  and    mi< 
contains  several  Greek  works  of  Ephraem  the  Syrian,  writ- 
ten over  the  Greek  text  of  the  Old  and  New  Testaments. 

*See  Home's  Introduction,  vol.  ii,  pp.  66-73;  and  Davidson's  Bib.  Grit. 
717-720. 

tHorne,  pp.  73-76;  Davidson,  pp,  721-727. 


224  REASON  AND  REVELATION. 

The  traces  of  the  Sacred  text  are,  however,  still  visible ;  and 
in  most  places  legible.  It  is  the  purest  example  extant  of 
the  Alexandrine  Recension;  and  is  supposed  by  Tischendorf 
and  others  to  have  been  written  in  the  fifth  century.* 

D.  The  Codex  Bezas  is  also  called  the  Codex  Cantabri- 
giensis,  because  it  was  presented  to  the  Uni- 
versity of  Cambridge,  in  England,  by  the  cele- 
brated Theodore  Beza,  in  1581.  It  is  written  on  parchment 
in  folio,  and  contains  the  four  Gospels  and  the  Acts  of  the 
Apostles,  with  a  Latin  translation  :  but  its  lacunae  or  omis- 
sions are  very  numerous.  The  general  opinion  is,  that  it  was 
written  about  the  end  of  the  fifth  century.f 

Cod.  Sin.  This  MS.  was  discovered  by  Dr.  A.  F.  C. 
codex  sinaiti-  Tischcudorf,  in  the  Convent  of  St.  Catherine 
at  Mount  Sinai,  in  A.  D.  1859.  He  refers  it 
to  the  fourth  century;  and  thinks  it  is  the  oldest  MS.  ex- 
tant. It  contains  all  the  New  Testament,  except  Mark  xvi : 
9-20;  John  viii:  1-11;  and  sundry  other  minor  passages 
that  have  long  been  regarded  l>y  the  most  eminent  critics  as 
spurious.  And  hence  it  confirms,  to  a  very  remarkable  ex- 
tent, the  results  of  Biblical  criticism.  J 

The  order  of  Books  in  this  MS.  is  as  follows :  Matthew, 
Mark,  Luke,  John,  Romans,  1  Corinthians,  2  Corinthians, 
Galatians,  Ephesians,  Philippians,  Colossians,  1  Thessalo- 
nians,  2  Thessalonians,  Hebrews,  1  Timothy,  2  Timothy, 
Titus,  Philemon,  Acts,  James,  1  Peter,  2  Peter,  1  John, 
2  John,  3  John,  Jude,  Revelation. 

For  a  description  of  about  thirty  more  Uncial  MSS.  see 
"  Davidson's  Biblical  Criticism,"  pp.  734-763. 

II.  Greek  manuscripts  written  in  small  or  cursive  letters. — 

*Horne,  vol.  ii,  pp.  89,  90;  and  Davidson,  pp.  727-731. 
tHorne,  pp.  85-89;  and  Davidson,  pp.  731-734. 

J  See  Prolegomena  to  the  Novum  Testamentum  Greece  ex  Sinaitico  Co- 
dice  of  Tischendorf. 


INTEGRITY  OF  THE  BIBLE.  225 

The  number  prefixed  is  that  by  which  the  MS.  is  generally 
known  or  represented. 

1.  Codex  Basiliensis,  B.  vi,  27.  This  MS.  is  written  on 
parchment,  and  contains  all  the  New  Testa-  IIlustrativeex 
ment  except  the  Apocalypse.  It  is  supposed  ampies  of  cur- 

.         ,  i      siveMSS. 

to  have  been  written  in  the  tenth  century,  and 
preserved  in  the  University  of  Basel. 

69.  Leicestrensis.  This  MS.  is  written  partly  on  parch- 
ment and  partly  on  paper.  It  contains  the  ejjtire  New 
Testament,  with  some  gaps;  was  written  in  the  fourteenth 
century ;  and  belongs  to  the  Public  Library  of  Leicester. 

209.  This  is  a  MS.  of  the  fourteenth  or  fifteenth  century, 
written  on  parchment  in  octavo ;  and  contains  the  whole  of 

the  New  Testament.     It  is  now  in  Venice. 

»• 

After  describing  more  than  thirty  cursive  MSS.,  Davidson 
says :  "  Upward  of  five  hundred  cursive  MSS.  of    Number  of 
the  Gospels,  ranging  in  date  from  the  tenth  to    6UCbextant- 
the  sixteenth  century,  have  been  partially  examined.     More 
than  two  hundred  of  the  same  kind  contain  the  Acts, and 
Catholic  Epistles;  upward   of  three  hundred  contain  the 
Pauline  Epistles ;  and  one  hundred  have  the  Apocalypse. 
But  the  list,  large  as  it  is,  might  be  much  increased :  for 
there  are  many  in  the  great  public  libraries  of  England  and 
the  Continent  of  Europe  as  yet  unknown."  * 

PARALLEL   PASSAGES. 

These  are  divided  by  Davidson  into  three  classes. 

I.  Historical  sections  repeated :  such  as  the    Davidgon,g 
often-repeated  tables  of  genealogy ;  the  books    classification 
of  Kings  and  Chronicles,  and  the  four  inde- 
pendent Narratives  of  Matthew,  Mark,  Luke,  and  John. 

II.  Laws,  poems,  and  oracles  which  have  been  repeated 

*  Davidson's  Bib.  Grit.,  p.  770. 

15 


226  REASON  AND  REVELATION. 

by  the  same  author,  or  by  different  authors.     Compare,  for 
instance,  the  following  passages : 

1.  Exodus  xx :  2-17  and  Deuteronomy  v :  6-21. 

2.  Leviticus  xi:  2—19  Deuteronomy  xiv :  4-18. 

3.  Psalm  xviii:  2-50  "  2  Samuel  xxii:  1-51. 

4.  Psalm  cv:  1-15  "  1  Chronicles  xvi:  8-22. 

5.  Isaiah  ii :  2-4  "  Micah  iv:  1-3. 

6.  Matt,  xxviii:  18-20.  "  Mark  xvi:  15-18. 

7.  1  Timothy  iii :  1-7  "  Titus  i:  5-9. 

III.  Rcpcati •<!  st-ntences,  propositions,  and  proverbs.  Com- 
pare, for  examplr  : 

1.  Numbers  xxiv:  3,  4  and  Numbers  xxiv:  15,  16. 

2.  Isaiah  xxxv :  10  "  Isaiah  li :  11. 

3.  Jeremiah  xv  :  2  "  Jeremiah  xliii :  11. 

4.  Ezekiel  i:  15-21  "  Ezekiel  x:  8-17. 

5.  Proverbs  viii :  8  "  Proverbs  xx :  22. 

6.  Luke  xxiv:  48-51  "  Acts  i :  4-9. 

That  such  comparisons,  in  connection  with  other  means 
and  sources  of  Biblical  criticism,  may  often  assist  us  in  puri- 
fy ing  the  text,  is  very  obvious.  But  great  caution  is  neces- 
sary in  this,  as  well  indeed  as  in  every  other  department  of 
this  most  important  and  interesting  science. 

QUOTATIONS. 

These  may  be  conveniently  classified  under  the  three  fol- 
lowing heads : 

Thre«  classes          !•  Quotations  from  the  Old  Testament  by  the 
of  quotations,      inspired  writers  of  the  New  Testament. 

II.  Quotations  from  the  Old  Testament  by  the  Rabbini- 
cal fathers. 

III.  Quotations  from  both  the  Old  and  the  New  Testa- 
ment by  the  Christian  fathers. 


INTEGRITY  OF  THE  BIBLE.  227 

The  examples  under  each  of  these  are  very  numerous ; 
and  in  the  hands  of  the  skillful  and  judicious  critic  may  be 
of  great  service  in  separating  the  chaff  from  the  wheat ;  the 
spurious  from  that  which  is  genuine. 

CRITICAL  CONJECTURE. 

By  this  is  meant  simply  a  fair  and  judicious  examination 
of  all  the  internal  evidence  of  a  passage ;  or    The  proper 
such  as  may  arise  out  of  a  just  grammatical  and    scopeof  critical 
logical   analysis   of  the   entire   context.      And    CODJecture- 
hence,  as  Davidson  well  remarks,  Critical  Conjecture  is  very 
different  from  Theological  Conjecture.     It  must  be  confessed, 
however,  that  the  latter  has  often  been  mistaken  and  substi- 
tuted for  the  former ;  and  hence  this  fifth  and  last  source  of 
Biblical  criticism  should  be  relied  on  only  in  case  of  neces- 
sity :  and  even  then,  it  should  be  used  with  the  utmost  cau- 
tion.     Indeed,  in  all  such  investigations,  we  should  ever 
remember  with  the  learned  and  eloquent  Gaus-    Proper  scope  of 
sen,  that  Sacred  Criticism  is  merely  a  Scientific    Biblical  cnti- 
Inquirer,  and  not  a  j  udge ;  a  Historian  and  not 
a  Soothsayer;  a  Doorkeeper  of  the  Temple,  and  not  its  God. 

We  will  now  take  a  few  examples  merely  for  the  sake  of 
illustration. 

I.  And  lead  us  not  into  temptation,  but  deliver  us  from 
evil :  [for  thine  is  the  kingdom,  and  the  power,    illustrations. 
and  the  glory,  forever.    Amen.]    (Matt,  vi :  13.)     Matt- yi:  13- 

The  clause  contained  within  the  brackets  is  found, 

1.  In  many  ancient  versions,  such  as  the  Syriac,  Arabic, 
Persian,  Ethiopic,  Arminian,  Gregorian,  Gothic,  Coptic,  and 
Sahidic. 

2.  In  many  Greek  MSS. 

3.  In  the  writings  of  many  of  the  Greek  fathers. 

4.  It  is  consistent  with  the  context. 


228  REASON  AND  REVELATION. 

But  it  is  wanting, 

1.  In  the  Old  Italic,  Vulgate,  and  some  other  ancient  ver- 
sions. 

2.  In  some  of  the  most  important  Greek  MSS.,  such  as 
Cod.  Sin.  B,  D,  Z,  1,  17,  etc. 

3.  In  the  writings  of  all  the  Latin  and  some  of  the  Greek 
authors. 

4.  It  is  much  easier  to  account  for  its  being  added  as  a 
supplement;  than  for  its  omission  by  so  many  authorities. 
And  hence  it  has  been  generally  rejected  by  the  most  able 
critics  from  Erasmus  down  to  the  present  time. 

II.  "And  Philip  said,  if  thou  believest  with  all  thy  heart, 
thou  mayest.     And  he  answered  and  said,  I  be- 
lieve that  Jesus  Christ  is  the  Son   of  God." 
(Acts  viii:  37.) 

This  verse  is  found, 

1.  In  the  Vulgate  and  some  other  ancient  versions. 

2.  In  E  and  ten  other  cursive  MSS.  specified  by  Scholz. 

3.  In  the  writings  of  Irenteus,  Jerome,  Cyprian,  Augus- 
tine, and  some  other  Christian  fathers. 

4.  It  is  certainly  in  harmony  with  the  context. 
But  it  is  wanting, 

1.  In  the  Syriac,  Coptic,  Ethiopic,  and  several  other  an- 
cient versions. 

2.  In  Cod.  Sin.  A,  B,  C,  H,  L,  and  more  than  forty  cur- 
sive MSS. 

3.  In  the  writings  of  Chrysostom,  and  some  other  Greek 
fathers. 

4.  It  is  easier  to  account  for  the  insertion  of  this  verse 
wherever  it  does  occur,  than  for  its  omission  by  so  many 
ancient  authorities.     And  hence  it  is  rejected  as  spurious 
by  Grotius,  Mill,  Wetstein,  Pearce,  Gratz,  Tischendorf,  Tre- 
gelles,  Alford,  and  many  other  able  critics. 


INTEGRITY  OF  THE  BIBLE.  229 

III.  For  there  are  three  that  bear  record,  [in  heaven : 
the  Father,  the  Word,  and  the  Holy  Spirit :  and 

J  Uohnv:7,8. 

these  three  are  one.     Ana  there  are  three  that 
bear  witness  on  earth ;]   the  Spirit,  and  the  water,  and  the 
blood;  and  these  three  agree  in  one.     (1  John  v:  7,  8.) 
The  words  in  brackets  are  wanting, 

1.  In  all  the  ancient  versions. 

2.  In  all  Greek  manuscripts  previous  to  the  sixteenth 
century. 

3.  In  the  writings  of  all  the  Greek  and  many  of  the  Latin 
fathers. 

4.  They  are  not  in  harmony  with  the  scope  of  the  writer. 
And  hence  they  are  now  rejected  as  spurious  by  all  our 

best  critics. 


CHAPTER    II. 

HISTORY  OF  BIBLICAL  CRITICISM. 

BIBLICAL  criticism  is  a  modern  science.     Its  origin,  or 
perhaps  we   should   rather  say  its   embryonic    Or.g}n  and 
state,  may  be  fixed  at  about  the  beginning  of    progress  of  Bib- 

lical  criticism. 

the  sixteenth  century.  But  according  to  Da- 
vidson and  most  other  eminent  critics,  it  did  not  attain  to 
its  full  manhood  as  a  science,  till  the  beginning  of  the 
eighteenth  century.  Since  that  important  epoch  in  the  his- 
tory of  Sacred  Literature,  the  labor  bestowed  on  Biblical 
criticism  has  been  prodigiously  great.  This  will  be  best 
illustrated  by  a  brief  notice  of  the  most  important  editions 
of  the  Hebrew  Bible  and  the  Greek  Testament. 


230  REASON  AND  REVELATION. 

EDITIONS  OF  THE  HEBREW  BIBLE. 

I.  The  first  entire  printed  copy  of  the  Hebrew 

First  printed  ..  .          . 

edition  of  the      Bible  was  published  at  Soncino  in  Lombardy, 
ble<     A.  D.  1488,  by  Abraham  Ben  Chayim  * 

II.  The  next  edition  makes  rio  reference  to  either  the  time 
The  second         or  the  place  of  its  publication.     De  Rossi,  sup- 
poses that  it,  too,  was  published  at  Soncino.f 

III.  The  third  is  the  Gerson.  edition,  published  at  Bres- 
TheGerson        c*a  in  Lombanly,  A.  D.   1494.     This   is  the 
"''''""  edition  from  which  Luther  made  his  German 
translation.     The  copy  which  he  used  is  still  in  the  Royal 
Library  at  Berlin;  an  object  of  great  interest  and  curiosity 
to  Protestants.J 

IV.  The  first  edition  of  the  Hebrew  Bible,  printed  and 
compintentian     published  by  Christians,  is  the   famous  Com- 

plutentian  Polyglot.  It  was  commenced  in 
A.  D.  1502,  under  the  patronage  of  Cardinal  Ximenes,  arch- 
bishop of  Toledo  in  Spain :  and  after  the  uninterrupted  la- 
bors of  fifteen  years,  it  was  finished  in  1517.  But  permis- 
sion to  publish  it  was  not  procured  from  Pope  Leo  X,  till 
the  22d  of  March, -1520:  and  hence  it  was  not  actually 

published  till  1522.     It  was  then  first  issued 

Date  ami  place 

of  its  pubiica-     from  Complutum  or  Alcala  in  Spain. 

We  learn  from  the  Cardinal's  biography,  as 
Means  used  given  by  Esprit  Flecher,  bishop  of  Nismes,  that 
for  this  great  work  he  procured  seven  Hebrew 
MSS.,  at  a  cost  of  about  four  thousand  crowns  in  gold,  be- 
sides the  Greek  MSS.  sent  to  him  from  Rome,  and  many 
Latin  MSS.  brought  from  foreign  countries,  or  procured 
from  the  Libraries  of  Spain ;  every  one  of  which  was  at.  least 
eight  hundred  years  old.  The  entire  cost  of  the  work  is 

•Davidson's  Bib.  Grit.,  p.  140.         tlbid,  p.  140.          tlbid,  p.  140. 


INTEGRITY  OF  THE  BIBLE.  231 

estimated  at  more  than  fifty  thousand  crowns  of  gold ;  or 
about  fifty-four  thousand  five  hundred  dollars. 

The  whole  Bible  was  divided  into  six  parts,  comprised  in 
four  volumes.    The  Old  Testament  contained  the 
Hebrew ;  the  Vulgate  Latin ;  the  Greek  of  the 
Septuagint  with  a  Latin  translation ;  and  a  Chaldee  paraphrase 
with  a  similar  Latin  interpretation.     The  New  Testament 
contains  simply  the  Greek  Text  and  the  Latin  Vulgate.* 

V.  For  the  next  great  advance  made  in  Hebrew  Sacred 
literature,  we  are  indebted  to  Daniel  Bomberg.     He  was  a 
native  of  Antwerp  in  Spain,  but  settled  in  Ven-    Editlong  of 
ice,  and  for  many  years  devoted  his  press  exclus-    v&mv\  Bom- 
ively  to  Hebrew  and  Rabbinical  literature.    He 
is  said  to  have  kept  in  his  employ,  as  editors,  printers,  and 
correctors  of  his  press,  about  one  hundred  of  the  most  learned 
Jews  that  he  could  find ;  and  it  is  estimated,  that  in  printing 
alone,  he  spent  not  less  than  three  or  four  million  crowns  of 
gold.f 

By  his  great  exertions  and  liberality  eight  editions  of  the 
Hebrew  Bible  were  issued  from  his  press  :  five 

Contents  of  his 

in  quarto,  and  three  in  folio.  His  three  folio,  three  Rabbini- 
otherwise  called  his  three  Rabbinical  editions, 
are  the  most  valuable.  Besides  the  Hebrew  text,  they  all 
contain  the  most  valuable  of  the  Targums,  and  several  Rab- 
binical commentaries;  and  the  second  and  third  also  contain 
the  Masorah. 

The  first  of  these  was  edited  by  Felix  Pratensis,  a  con- 
verted Jew,  and  published  in  1518.     The  sec-    Theireditors 
ond  was  edited  by  Rabbi  Jacob  Ben  Chayirn,  a    and  date  of 
learned  Jew  from  Tunis  in  Africa;  and  pub- 
lished, A.  D.  1525-1526.     The  third  was  edited  by  Corne- 

*  Davidson's  Bib.  Grit.,  pp.  141,  142 ;  and  Townley's  Bib.  Lit.,  vol.  i, 
pp.  549-551. 

t  Townley's  Bib.  Lit.,  vol.  ii.  p.  151. 


232  KEASON  AND  REVELATION. 

lius  Adelkind,  another  erudite  Jew;  and  published,  A.  D. 
1547-1549.  "  This,  on  the  whole,"  says  Davidson,  "  is  the 
most  copious  and  most  correct  Rabbinical  Bible  extant." 
And  Adam  Clarke  says,  "It  is  the  most  useful,  the  most 
correct,  and  the  most  valuable  Hebrew  Bible  ever  pub- 
fished."* 

VI.  The  Gerson,  Complutentian,  and  second  edition  of 
The  Antwerp      Bomberg,  are  commonly  styled  independent  edi- 
poiygiut.  tions.    They  were  followed  by  many  others  of  a 
mixed  text.     Such,  for  instaiier,  was  the  Antwerp    Polyglot, 
of  eight  volumes  folio,  published  in  1569-1572,  by  Philip  II, 
Kiiuj  of  Spain.     It  contains  the  Compluteiitian  text  collated 
with  that  of  Bomberg.f 

VII.  The  Antwerp  a^ain  was  made  the  basis  of  the  Paris 
TI..- ram  poiy-    Polyglot    of  ten  volumes  folio,   published   in 
glot-  1645.     This  edition  contains  the  Hebrew,  Sa- 
maritan, Chaldee,  Syriac,  Arabic,  Greek,  and  Latin  texts.:): 

VIII.  The  Antwerp  was  also  made  the  basis  of  the  Lon- 
The  London        ^on  Polyglot     of  six  volumes  folio,  published 
Polyglot.  in    1657>     Tne    editions    of   Robert    Stevens, 
Christopher  Plautin,  and  several  other  enterprising   pub- 
lishers, were  also  taken  chiefly  from  the  same  text.|| 

IX.  Buxtorfs  Rabbinical   Bible,  published  at  Basel,  in 
Buxtorfs  two      1618-1619,  was  formed  on  the  basis  of  Bom- 
editious.  berg's  third  edition,  collated  with  the  Masorah. 
This  and  his  manual  edition  of  1611,  are  both  of  great 
value.§ 

X.  The  most  recent  Rabbinical  Bible,  and  in  some  re- 
simon'sRab-      spects  the  most  complete  ever  published,  is  the 
bi»ic;ii  Bible.       Amsterdam  edition,  edited  by  Moses  Ben  Si- 
mon, in  four  volumes  folio,  A.  D.  1 7  24-1 7  27. ^[ 

*  Davidson's  Bib.  Crit.,  pp.  142-145;  and  Townley's  Bib.  Lit.,  vol.  ii, 
p.  151. 

t  Davidson,  p.  145.      Jlbid,  p.  146.      ||Ibid.      §Ibid.     ^  Ibid,  p.  147. 


INTEGRITY  OF  THE  BIBLE.  233 

XI.  The  Hebrew  Bible  of  Eabbi  Joseph  Athias,  of  Am- 
sterdam, with  a  Latin  preface  by  the  learned    Edition  of  Jo_ 
John  Leusden,  is  also  worthy  of  special  notice.    seph  Athias- 
The  first  edition  of  it  was  published  in  1661,  and  the  second 
in  1667,  in  two  volumes  8vo.     The  former  is  the  first  edi-^ 
tion  in  which  the  verses  were  distinguished  by  Arabic  nu- 
merals :  and  for  the  latter,  the  States-Qeneral  presented  to 
the  author  a  chain  of  gold  and  a  gold  medal  pendant.* 

XII.  The  edition  of  Athias  was  made  the  basis  of  that 
of  Opitius,  and   also  that  of  Van  der  Hooght.    Edition  of  opi- 
The  former  was  first  published  at  Kiel,  in  Den-    tius- 
mark,  1709.     It  is  one  of  the  most  accurate  ever  printed. 
Thirty  years  were  spent  in  its  preparation.     The  edition  of 
Van  der  Hooght  is  also  of  great  value.     It  is  particularly 
distinguished  for  the  beauty  of  its  type ;  the    Yan  der 
accuracy  of  its  text;  and  its  convenience  for    Hooght's edi- 
ordmary  use.     It  has  received  the  appellation 

of  "  The  Textus  Receptus "  in  Hebrew.  It  was  first  pub- 
lished at  Amsterdam  and  Utrecht  in  1705;  and  has  been 
made  the  basis  of  many  subsequent  editions,  f 

XIII.  In  1720,  J.  H.  Michaelis,  of  Halle,  published  an 
edition,  in  preparing  which  he  compared  twenty-    Edition  of  MI- 
four  of  the  best  editions  and  five  MSS.     It  is    chaelis- 
generally  regarded  as  a  valuable  contribution  to  Sacred  liter- 
ature.^ 

XIV.  About  the  middle  of  the  eighteenth  century,  Dr. 
Kennicott,  of  Oxford,  encouraged  by  the  liber-    Kenriicott'8 
ality  of  the  English  Government,  undertook  the    editiOQ- 
work  of  a  more  thorough  examination  of  the  Hebrew  text. 
He  and  his  colaborers  collected  together  and  compared  694 
codices ;  embracing  Hebrew  MSS.,  printed  editions  of  the 
Hebrew  Bible,  and  the  most  valuable  of  the  Rabbinical 

*Townley's  Bib.  Lit.,  vol.  ii,  p.  490. 

t  Davidson,  pp.  149  and  159.  J  Davidson,  p.  150. 


234  REASON  AND  REVELATION. 

works,  particularly  the  Talmud.  The  first  volume  of  his 
work  was  published  in  1776;  and  the  second,  in  178.0. 
This,  on  the  whole,  is  one  of  the  most  valuable  contribu- 
tions that  has  ever  been  made  to  Biblical  criticism ;  though 
it  failed  to  meet  the  expectations  of  the  public.  One  thing 
it  has  fully  demonstrated :  that  there  is  a  very  great  har- 
mony between  existing  Hebrew  manuscripts  and  the  Ma- 
sorah.  And  from  all  that  we  know  of  the 

Present  fltate  . 

of  the  Hebrew  veneration  which  the  Jews  had  for  the  Sacred 
Books — a  veneration  bordering  on  superstition, 
we  can  not  but  think  the  Masoretic  text  is  in  the  main  a 
very  correct  one.  And  hence  we  have  reason  to  believe 
that  the  Hebrew  text,  though  still  containing  many  im- 
purities, is  far  from  being  as  corrupt  as  many  have  sup- 
posed.* 

XV.  Soon  after  Dr.  Kennicott  commenced  his  labors  in 
work  of  De        England,  a  similar  work  was   undertaken   in 

Italy,  by  John  Bernard  de  Rossi,  Professor  of 
Oriental  languages  at  Parma.  His  "  Collection  of  Various 
Readings"  consisting  of  four  volumes,  was  published  in 
1788,  to  which  a  supplemental  volume  was  added  in  1798. 
It  is  a  work  of  great  merit.f 

XVI.  In  1806,  Prof.  John  Jahn,  of  Vienna,  published 

an  edition  of  four  volumes  8vo.     The  text  is 

Jahn's  edition.       .  .  _  _._  -        _._.  »  i       • 

in  the  main  that  of  Van  der  Hooght,  with  the 
various  readings  of  Kennicott  and  De  Rossi. % 

XVII.  In  1831,  Dr.  Augustus  Hahn,  of  Leipsic,  pub- 
Haim'sMan-      Hshed  a  manual  edition   of  Van  der  Hooght's 
Ullh  text,  with  sundry  corrections.     This  with  some 
slight  emendations  by  Isaac  Leeser  and  Joseph  Jaquett,  is 
the  text-book  now  generally  used  in  our  American  Institu- 
tions. 

•Davidson,  pp.  152-155.          flbid,  pp.  156,  157.         J Ibid,  p.  158. 


INTEGRITY  OF  THE  BIBLE.  235 


EDITIONS  OF  THE  GREEK  TESTAMENT. 

I.  The  first  printed  edition  of  the  entire  New  Testament 
was  that  of  the  Complutentian  Polyglot,   under    First  printe(i 
the  auspices  of  Cardinal  Ximenes.     The  work    ldlti?n  °f  the 

Greek  Testa- 

was  completed  on  the  10th  of  January,  1514;    ment. 
but  it  was  not  published  till  1522.* 

II.  The  first  published  Greek  Testament  was  that  of  Eras- 
mus, at  Basel,  in  Switzerland,  1516.     It  Contains     First  published 
a  Latin  translation,  based  partly  on  the  Vulgate.    edition- 

In  preparing  this  edition,  Erasmus  used  only  five  MSS.,  and 
these  were  too  hastily  collated.  A  second  edition  was  pub- 
lished in  1519;  a  third  in  1522;  a  fourth  in  1527;  and  a 
fifth  in  1535,  all  in  folio,  and  from  the  same  press.f 

III.  From  the  Complutentian  and  the  Erasmian  editions, 
many  others  were  formed  with  but  slight  alter- 

'  Jiiditions  based 

ations.     Thus,  for  instance,  the  Complutentian    chiefly  on  the 

,        ,       ,  Complutentian 

was  made  the  basis, 

1.  Of  the  first  two  editions  of  Robert  Stephens,  published 
at  Paris  in  1546  and  1549. 

2.  The  Plantin  editions  of  Antwerp  in  1564,  1573, 1574, 
and  1590. 

3.  The  Antwerp  Polyglot   in  1571,  1572. 

4.  The  editions  of  Rapheleng  of  Leyden,  in  1591,  1601, 
and  1612. 

5.  The  Genevan  editions  in  1609,  1619,  1620,  1628,  and 
1632. 

6.  The  New  Testament  of  the  Paris  Polyglot,  by  Le  Jay 
in  16454 

In  like  manner  the  text  of  Erasmus  was  followed  by  John 
Bebelius,  of  Basel,  in  1524,  1531,  and  1535 ;  by  Cephaleus, 

*  Tregelles  on  the  Printed  Text  of  the  Greek  Testament,  pp.  1-11 ;  and 
Davidson,  p.  552. 

t  Tregelles,  pp.  19-28.  {Davidson,  p.  5  7. 


236  REASON  AND  REVELATION. 

of  Strasburgh,  in  1524  and  1534;  by  Robert  Stephens  in  his 
_,..4.  .  third  edition  at  Paris  in  1550,  and  in  his  fourth 

Editions  based 

on  the  Erasmi-  at  Geneva  in  1551.  This  is  the  first  into  which 
the  division  of  verses  was  introduced.  Many 
other  editions  followed;  some  on  the  basis  of  the  Complu- 
tentian ;  some  on  the  basis  of  the  Erasmian  text ;  and  some 
on  that  of  Stephens.* 

IV.  The  next  edition  worthy  of  our  special  attention  is 
E.ntions  of        that  of  Theodore  Beza,  of  Geneva,  in  1565.    It 

contains  the  Greek  text  of  Stephens,  amended; 
the  Vulgate ;  and  a  Latin  translation  made  by  Beza  himself. 
The  second  edition  of  this  work  was  published  in  1582  ;  the 
third  in  1589 ;  and  the  fourth  in  1598.f 

V.  In  1624,  appeared  the  first  Elzevir  edition  at  Ley- 
Ei/.-vir  «di-        den.     The  name  of  the  editor  is  unknown ;  and 

it  is  therefore  called  by  the  name  of  the  printer. 
It  follows  the  third  edition  of  Stephens,  diilering  from  it 
only  in  145  places.  The  second  edition  was  issued  from  the 
same  press,  in  1633.  This  is  the  best  of  the  Elzevir  editions. 
In  its  preface,  the  editor  says  to  the  reader :  "  textum  ergo 
habos  mine  ab  omnibus  receptum.  You  have  therefore  now 
a  text  received  by  all."  These  words  were  prophetic;  for 
this  edition  really  became  the  Editio  recejpta;  and  it  contains 
the  Textus  receptus. 

What  is  now  called  the  Received  Text  has  of  course  been 
The  Textus  variously  modified  since  1633 ;  but  it  is  still  sub- 
receptus.  slant ially  the  same  as  that  of  the  second  edition 

of  the  Elzevirs.  This  was  taken  chiefly  from  that  of  Beza; 
and  Beza's  from  that  of  Stephens ;  and  Stephens^  from  the 
Erasmian  and  the  Complutentian.  Hence  it  is  of  necessity 
a  very  imperfect  text.J 

*  Davidson,  pp.  558-561 ;  and  Tregelles,  pp.  30-32. 

f  Davidson,  p.  562.     Tregelles,  p.  33. 

J  Davidson,  p.  563  j  and  Tregelles,  pp.  34,  35. 


INTEGRITY  OF  THE  BIBLE.  237 

VI.  The  Greek  Testament  of  Brian  Walton,  the  very 
learned  and   celebrated  editor  of  the  London    WaUon'8  edi_ 
Polyglot,  gave  a  new  impulse  to  Biblical  criti-    tion- 
cism.     It  constitutes  the  fifth  volume  of  that  great  work ; 
and  contains  the  Greek  text  with  a  Latin  version :  also  the 
Vulgate,  Syriac,  Arabic,  Ethiopic,  and  in  the  Gospels  the 
Persic;  each  with  its  own  translation.      The  sixth  volume 
contains  the  various  readings  of  sixteen  carefully  collated 
MSS* 

VII.  The  critical  edition  of  Dr.  John  Fell,  bishop  of 
Oxford,  published  in  1675.  is  also  a  valuable 

Fell's  edition. 

work.     It  contains  the  various  readings  of  one 
hundred  MSS.     Here,  according  to  Davidson,  ends  the  in- 
fancy of  Biblical  Criticism ;  and  its  manhood  begins.f 

VIII.  In  1707,  Dr.  John  Mill,  of  Oxford,  gave  to  the 
world  a  new  edition  of  the  Greek  Testament.    Edition  of 

It  was  the  work  of  thirty  years'  hard  labor ;  John  Mm- 
and  was  published  only  fourteen  days  before  the  author's 
death.  In  it,  he  brought  together  all  the  various  readings 
of  previous  editions,  and  added  many  of  his  own  discovery : 
amounting  in  all,  it  is  said,  to  about  thirty  thousand.  This, 
for  a  time,  greatly  excited  the  fears  of  many.  They  were 
apprehensive  that  such  investigations  would  only  serve  to 
shake  the  foundations  of  the  Christian  religion.  But  most 
of  these  variations  are  very  trifling  and  insignificant.  And 
it  is  now  believed,  that  but  few  men  of  modern  times,  have 
really  done  more  to  strengthen  and  confirm  our  faith  in 
the  Word  of  God  than  John  Mill.J 

IX.  The  first  successful  attempt  to  amend  the  Received 
Text,  by  a  judicious  application  of  accumulated    Bengei's  edi- 
materials,  was  made  by  John  Albert  Bengel,    tion> 

*  Davidson,  p.  565 ;  see  also  Townley,  vol.  ii,  p.  445. 
t  Davidson.  D.  566 :  and  Treerelles.  T>.  40. 


•  i^aviason,  p.  ODD  ;  see  also  Townley,  vol.  n, 
t  Davidson,  p.  566 ;  and  Tregelles,  p.  40. 
J  Tregelles,  pp.  42-48 ;  and  Davidson,  p.  567. 


238  REASON  AND  REVELATION. 

Abbot  of  Alpirspach,  in  Wirtcmberg.  The  first  edition  of 
his  Greek  Testament  was  published  at  Tiibingen  in  1734. 
Several  other  editions  were  afterward  printed  both  at  Tu- 
bingen and  Stutgard.* 

X.  In  1751,  appeared  the  first  edition  of  John  James 
E.iuionofWet-  Wetstein,  a  native  of  Basel,  but  then  a  citi/cn 
Bt('i"-  of  Amsterdam.  It  too  was  the  fruit  of  thirty 

years'  hard  labor.  Jt  surpasses  all  previous  editions  in  the 
copiousness  and  value  of  its  various  readings,  with  their  re- 
spective authoriti' 

XI.  Preeminent   in  this  department  of  Sacred  Criticism, 
„,,  ,  stands    Dr.  John  James  Griesbach,    of  Halle. 

Critical    works 

ami  labors  of  His  first  volume  consisting  of  the  first  three 
Gospels  synoptirally  arranged,  was  published 
in  1774.  His  second  volume  containing  John  and  Acts 
followed  the  next  year:  and  before  the  close  of  the  same 
year  his  third  volume  containing  the  Epistles  and  Revela- 
tion, was  given  to  the  public.  In  1777,  he  published  the 
<  '">pels  and  the  Acts  in  their  usual  order.  His  labors  con- 
stitute an  important  era  in  the  criticism  of  the  Greek  Testa- 
ment. For  accuracy,  sound  judgment,  good  taste,  and  crit- 
ical ability,  he  excels  all  his  predecessors.  Greater  reliance 
can  be  placed  on  his  references  and  extracts,  than  on  any  that 
had  been  before  given  to  the  public.  I 

XII.  Between  1782  and  1788,  Christian  Frederic  Matthsei, 
Matthici'B  edi-     °f  Moscow,  published  at  Riga  in  Russia,  a  new 
tlon-  edition  of  the  Greek  Testament,  accompanied  with 
the  Vulgate.      For  this  work  he  collated  about  one  hundred 
MSS.  || 

XIII.  In  1788,  Prof.  Birch,  of  Copenhagen,  commenced 
critical  labors    his  publications  in  Sacred  Criticism.    His  chief 
of  Prof.  Birch.    merft  consists  in  the  collation  of  one  hundred 

*  Davidson,  p.  569.  J  Tregelles,  pp.  83-91 ;  and  Davidson,  p.  573. 

t  Ibid,  p.  570.  1  Davidson,  p.  575. 


INTEGRITY  OF  THE  BIBLE.  239 

and  twenty  MSS.  His  last  volume  on  the  Apocalypse,  was 
published  in  1800. 

XIV.  Between  1797  and  1840,  several  minor  editions 
were   published    by   Knapp,    Pittman,   Vater,    Minor  editiong 
Schott,  and  others.    But  they  all  followed  with    derived  from 

i         n  /-><    •  Uriesbach's. 

more  or  less  exactness  the  great  work  of  Grries- 
bach ;  a  second  edition  of  which  was  published  at  Halle  and 
London  in  1796  and  1806;  and  a  third  at  Berlin  by  Prof. 
Schulz,  of  Breslau,  in  1827.* 

XV.  In  1830,  appeared  at  Leipzic  the  first  volume  of  the 
Critical  Edition  of  the  New  Testament  by  Dr.    Edition  of  Prof. 
Martin  Augustus  Scholz,  one  of  the  Roman  Cath-    Scholz- 

olic  professors  at  Bonn :  and  the  second  volume  was  published 
in  1836.  More  than  twelve  years  of  incessant  activity  were 
spent  by  the  editor,  in  collecting  material  for  his  work.  He 
personally  visited  the  Royal  Library  at  Paris,  and  also  that 
of  Vienna,  Munich,  Landshut,  Berlin,  Treves,  London,  Ge- 
neva, Turin,  Milan,  that  of  St.  Mark's  in  Venice,  Mute  in 
Sicily,  three  in  Florence,  that  of  Bologna,  nine  in  Rome  in- 
cluding the  Vatican,  that  of  Naples,  and  those  of  the  Greek 
monasteries  at  Jerusalem,  St.  Saba,  and  the  Isle  of  Patmos. 
At  all  these  places,  he  compared  with  the  text  of  Griesbach, 
whatever  ancient  versions,  manuscripts,  and  other  available 
materials  he  could  find.  No  less  than  674  MSS.  were  used 
in  preparing  the  work ;  210  of  which  were  collated  by  Scholz 
himself.  In  some  respects  he  had  therefore  greater  advan- 
tages than  Griesbach ;  but  he  lacked  the  critical  perception 
and  delicate  skill  of  his  great  predecessor.  His  work  is 
however,  a  great  improvement  on  the  Received  Text,  and  is 
a  much  nearer  approach  to  it,  than  is  that  of  Griesbach.* 

XVI.  In  1831,  Charles  Lachmann,  of  Berlin,  published 
a  small  manual  edition  of  the  Greek  Testament.    Edition  of 
This  was  followed  in  1842,  by  the  first  volume    Lachmann- 

*  Davidson,  p.  580.        t  Ibid,  pp.  580-584 ;  and  Tregelles,  pp.  92-96. 


240  REASON  AND  REVELATION. 

of  a  larger  work ;  and  in  1850  by  the  second  volume.  The 
design  of  the  author  was  to  give  the  best  historically  attested 
readings  of  the  first  four  centuries,  especially  from  Oriental 
sources.  And  hence  the  work  seems  to  have  been  intended 
rather  as  a  contribution  to  assist  in  restoring  the  original  tc.cf, 
than  to  serve  as  the  best  representation  of  it.  In  this  light, 
it  is  of  great  value.* 

XVII.  The  editions  of  Tischendorf  are  all  works  of  merit. 
Editions  of         The  first  appeared  at  Leipzic  in  1841 ;  the  next 
n**~dort        t|ircc  W£fe  published  at  Paris  in  1842;  and  a 
much  improved  edition  was  published  at  Leipzic  in  1849. 
This  or  the  last  edition  of  Henry  Alford,  is  the  best  for  such 
as  desire  to  have  but  one.-f 

XVIII.  Dr.  S.  P.  Tregelles  of  England,  has  for  many 
critical  labors    years  been  en^a^-d  in  preparing  a  large  critical 

edition  of  the  Greek  Testament.    Only  the  four 

tions  of  Tregel-  * 

i«a.  Gospels  have  yet  been  published.     But  much  is 

expected  from  the  labors  of  this  very  laborious  and  learned 
editor.  "We  believe,"  says  Davidson,  "that  his  accuracy  in 
making  collations  and  iaithliilly  recording  them,  is  superior 
to  that  evinced  by  any  of  the  great  editors,  Mill,  Wetstein, 
Griesbach,  Lachmann,  or  Tischendorf."  This  is  certainly  a 
very  high  commendation. j; 

Thus,  gentle  reader,  I  have  endeavored  to  give  you  a 
miniature  sketch  of  the  vast  field  and  history  of 

Labors  ex p'-nd-  ••      i  ^»_»  •   •  T     •  • 

ed  in  uibiicai  Biblical  Criticism.  It  is  ot  course  very  unsatis- 
factory. But  I  hope  that  it  is  sufficient  to  give 
you  some  idea  of  the  immense  labors  that  have  been  expended 
within  the  last  three  hundred  years,  by  men  of  the  greatest 
learning  and  of  the  very  first  order  of  talents,  in  their  efforts 
to  purify  the  Sacred  Text ;  and  to  restore  to  the  Church  and 
to  the  world  the  original  Hebrew  and  Greek  as  they  were  first 

*  Davidson,  p.  585.  flbid,  p.  589. 

J  Davidson,  p.  592.    See  also  Tregelles  on  the  Printed  Text,  pp.  151-173. 


INTEGRITY  OF  THE  BIBLE.  241 

recorded  by  inspired  prophets  and  apostles.  Within  this  short 
period  of  time,  every  word  and  even  every  letter  of  the  en- 
tire Bible,  and  especially  of  the  New  Testament,  has  been  ex- 
amined, and  reexamined ;  and  compared  again  and  again,  and 
again,  with  manuscripts,  and  versions,  and  other  documents 
collected  together  from  all  parts  of  Christendom.  And  the 
result  is  the  discovery  of  perhaps  not  less  than  Pr0babie  num. 
one  hundred  thousand  different  readings  in  ^dl°nfjadr^u3 
existing  editions  and  manuscripts  of  the  Holy  covered. 
Bible. 

A  most  fearful  result  truly !  you  may  be  disposed  to  ex- 
claim ;  and  one  which  may  well  excite  the  fears 

*  Impression 

and  alarms  of  all  good  and  pious  men.  Well,  it  produced  by 
is  not  unreasonable  that  this  should  be  your  first 
impression.  It  was,  for  a  time,  the  painful  impression  of  even 
some  of  the  learned  editors  to  whom  I  have  referred  in  the 
preceding  pages.  It  was  this  feeling  of  alarm  that  induced 
the  learned  and  pious  Bengel  to  undertake  the  great  work 
of  revising  the  Scriptures  primarily  for  his  own  satisfaction. 
But  after  many  years  of  excessive  toil  and  laborious  research, 
he  wrote  to  his  friend  and  disciple  Reus,  as  follows :  "  Eat 
simply,"  says  he,  "  the  bread  of  the  Scriptures  as  Remarks  ot 
it  presents  itself  to  thee ;  and  do  not  distress  thy-  Bensel- 
self  at  finding  here  and  there  a  small  particle  of  sand  which 
the  millstone  may  have  left  in  it.  Thou  mayst  then  dismiss 
all  those  doubts  which  at  one  time  so  horribly  tormented  my- 
self. If  the  Holy  Scriptures,  which  have  been  so  often  copied, 
and  which  have  passed  so  often  through  the  faulty  hands  of 
fallible  men,  were  absolutely  without  variations,  the  miracle 
would  be  so  great,  that  faith  in  them  would  no  longer  be  faith. 
I  am  astonished,  on  the  contrary,  that  the  result  of  all  these 
transcriptions  has  not  been  a  much  greater  number  of  differ- 
ent readings."  * 

*  Gaussen  on  Inspiration,  p.  195. 

16 


242  REASON  AND  REVELATION. 

The  truth  is,  that  most  of  these  various  readings  practi- 
unimportant  cally  amount  to  nothing.  They  consist  simply 
character  of  |n  ^.j^  djfferent  arrangement  of  words,  or  the 

moat  of  these  ' 

different  read-  use  of  one  synonyme  for  another,  or  one  letter 
for  another,  or  some  other  equally  unimportant 
variation.  The  proper  name  David,  for  instance,  is  spelled 
in  four  different  ways  in  the  Greek  MSS.  In  those  that 
follow  the  El/cvir,  or  Received  Text,  it  is  Jafad  •  in  P,  Q, 
and  Z,  it  is  Jaotw ;  and  in  A,  B,  C,  D,  E,  G,  L,  T,  X,  etc., 
it  is  sometimes  Aw>tn  and  sometimes  dauscd. 

I  might  here  multiply  such  illustrations  indefinitely.  But 
I  prefer  giving  to  the  reader  a  lew  extracts  from  our  high- 
est and  best  authorities  in  such  matters.  The  learned 
Remark* of  iuel  Davidson  says :  "Having  thus  given  a 

history  of%  tne  text>  printed  as  well  as  unprinted, 
and  having  shown  the  various  attempts  made  to 
restore  it  to  its  pristine  purity,  we  may  add  a 
few  words  on  the  general  result  obtained.  The  effect  of  it 
has  been  to  establish  the  genuineness  of  the  New  Testament 
text  in  all  important  particulars.  No  new  doctrine  has  been 
elicited  by  its  aid:  nor  have  any  historical  facts  been  sum- 
moned by  it  from  their  obscurity.  All  the  doctrines  and  duties 
of  Christianity  remain  unaffected." 

Hence  the  question  arises,  Of  what  utility  has  it  been  to 
the  world?     Why  have  all  this  labor  and  in- 

Secondly,  on  ' 

what  it  has  ao  dustry  been  applied  ?  Have  all  the  researches 
of  modern  criticism  been  wasted  ?  We  believe 
they  have  not.  They  have  proved  one  thing — that  in  the  rec- 
ords of  inspiration  there  is  no  material  corruption.  They 
have  shown  successfully,  that  during  the  lapse  of  many  centu- 
ries, the  text  of  Scripture  has  been  preserved  with  great  care; 
that  it  has  not  been  extensively  tampered  with  by  daring  hands. 
It  is  not  very  different  now  from  what  it  was  seventeen  hun- 
dred years  ago.  Critics,"  with  all  their  research,  have  not 


INTEGRITY  OF  THE  BIBLE.  243 

been  able  to  show  that  the  common  text  varies  essentially 
from  what  they  now  recommend  as  coming  nearest  to  its 
earliest  form.  It  is  substantially  the  same  as  the  text  they 
propose.  Thus  criticism  has  been  gradually  building  a 
foundation,  or  rather  proving  the  immovable  security  of  a 
foundation  on  which  the  Christian  faith  may  safely  rest.  It 
has  taught  us  to  regard  the  Scriptures  as  they  now  are  to 
be  Divine  in  their  origin.  We  may  boldly  challenge  the 
opponent  of  the  Bible  to  show  that  the  book  has  been  mate- 
rially corrupted.  Empowered  by  the  fruits  of  criticism,  we 
may  well  say  that  the  Scriptures  continue  essentially  the 
same  as  when  they  proceeded  from  the  writers  themselves. 

Hence  none  need  be  alarmed  when  he  hears  of  the  vast 
collection  of  various  readings  accumulated  by  Effect  of  this 
the  collators  of  MSS.  and  critical  editors.  The  <"»<"«*«*»»• 
majority  of  these  are  of  a  trifling  kind ;  resembling  differ- 
ences in  the  collocation  of  words  and  synonymous  expres- 
sions which  writers  of  different  tastes  evince.  Confiding  in 
the  general  integrity  of  our  religious  records,  we  can  look 
upon  a  quarter  or  half  a  million  of  various  readings  with 
calmness,  since  they  are  so  unimportant  as  not  to  affect  re- 
ligious belief.  We  can  thank  God  that  we  are  able  to  walk 
without  apprehension,  over  the  sacred  field  he  has  given  us 
to  explore.  Our  faith  in  the  integrity  of  his  word  is  neither 
a  blind  nor  superstitious  feeling,  when  all  the  results  of 
learning  incontestibly  show,  that  the  present  Scriptures  may 
be  regarded  as  uninjured  in  their  transmission  through  many 
ages;  and  that  no  effort  of  infidelity  can  avail  to  demon- 
strate their  supposititious  character. 

Let  the  illiterate  reader  of  the  New  Testament  also  take 
comfort  by  learning,  that  the  received  text  to    . 

*  l7  Encourage- 

which  he  is  accustomed,  is  substantially  the  same    ment  to  the 

as  that  which  men  of  the  greatest  learning,  the 

most  unwearied  research,  and  the  severest  studies,  have 


244  REASON  AND  REVELATION. 

found  in  a  prodigious  heap  of  documents.  Let  him  go  for- 
ward with  a  heart  grateful  to  the  God  of  salvation,  who  has 
put  him  in  possession  of  the  same  text  as  is  in  the  hands  of 
the  great  Biblical  editors  whose  names  stand  out  in  the  lit- 
erature of  the  Scriptures.* 

"  Of  the  various  readings  of  the  Xew  Testament,"  says 
it-marks  of  ^r-  Norton,  "nineteen  out  of  twenty,  at  least,  are 
thechanSer"  *°  ^e  (^'sm'SS((l  :lt  once  ^rom  consideration;  not 
of  th«  .liir-n-nt  on  account  of  their  intrinsic  unimportance — that 
is  a  separate  consideration — but  simply  because 
they  are  found  in  so  few  authorities,  and  their  origin  is  so 
ca-ily  explained,  that  no  critic  would  regard  them  as  having 
any  claim  to  be  inserted  in  the  text.  Of  those  which  re- 
main, a  very  Lrreat  majority  are  entirely  unimportant.  They 
consist  in  different  modes  of  spelling ;  in  different  tenses  of 
the  same  verb  or  different  cases  of  the  same  noun,  not  affect- 
ing the  essential  meaning;  in  the  use  of  the  singular  for  the 
plural,  or  the  plural  for  the  singular,  where  either  one  or 
the  other  is  equally  suitable;  in  the  insertion  or  omission 
of  particles,  such  as  dv  and  ds,  not  affecting  the  sense,  or  of 
the  article  in  cases  equally  unimportant;  in  the  introduction 
of  a  proper  name,  when  if  not  inserted,  the  personal  pro- 
noun is  to  be  understood,  or  of  some  other  word  or  words 
expressive  of  a  sense  which  would  be  distinctly  implied  with- 
out them ;  in  the  addition  of  Jesus  to  Christ,  or  Christ  to 
Jesus ;  in  the  substitution  of  one  synonymous  or  equivalent 
term  for  another;  in  the  transposition  of  words,  leaving  their 
signification  the  same;  in  the  use  of  an  uncompounded 
verb ;  or  of  the  same  verb  compounded  with  a  preposition — • 
the  latter  differing  from  the  former  only  in  a  shade  of  mean- 
ing. Such  various  readings,  and  others  equally  unimpor- 
tant, compose  far  the  greater  part  of  all,  concerning  which 
there  may  be  or  there  has  been  a  question  whether  they  are 
*  Davidson's  Bib.  Crit.,  pp.  593,  594. 


INTEGRITY  OF  THE  BIBLE.  245 

to  be  admitted  into  the  text  or  not;  and  it  is  therefore  ob- 
viously of  no  consequence  in  which  way  the  question  has 
been  or  may  be  determined.75* 

In  these  statements,  the  learned  of  all  schools  and  classes 
now  acquiesce.      Even  the  bitterest  enemies  of    Thisground 
Christianity  have  nothing  more  to  say  on  this    abandoned  by 
point.      "  They  have  ceased/7  says  Michaelis, 
"henceforth  to  look  for  any  thing  from  those  critical  re- 
searches which  they  at  first  so  warmly  recommended,  because 
they  expected  discoveries  from  them  that  have  never  been 
made."f     The  learned  Eichhorn,  for  instance,    Remarks  of 
though    an   uncompromising   Rationalist,   con-    Eichhorn- 
cedes  that  "the   different  readings  of  the  Hebrew  manu- 
scripts, collected  by  Kennicott,  hardly  offer  sufficient  interest 
to  compensate  for  the  trouble  they  cost.77J     But  these  nega- 
tive results  are  just  what  every  Christian  had    Value  of  thege 
reason  to  anticipate.    And  as  Gaussen  very  just-    negative  re- 
ly says :  "  They  are  of  immense  value  in  virtue 
of  their  nothingness;  and  all  powerful  in  virtue  of  their  in- 
significance." || 

Thanks  then  be  to  God  for  his  wonderful  providential 
care  of  the  Holy  Bible !  Since  it  was  written,  what  changes 
have  occurred  in  the  world !  How  many  thrones,  and  king- 
doms, and  empires,  and  dynasties,  and  schemes  of  religion 
and  philosophy  have  passed  away !  But  "  the  word  of  the 
Lord  endures  forever." 

NOTE. — It  must  be  evident  to  the  reader,  that  the  state  of  the  Hebrew 
text  has  been  much  improved  by  the  labors  of  the  Bux- 
torfs,  Athias,  Van  der  Hooght,  Michaelis,  Kennicott,  De     Necessity  of  a 
Rossi,  Hahn,  and  I  may  add,  through  the  instrumentality     [^ Tersionf 
and  liberality  of  the  Bagsters,  of  London,  since  our  com- 
mon English  version  was  made,  in  1611:  and  also  that  since  that  same 

*  Genuineness  of  the  Gospels,  p.  38  (American  Edition). 

t  Michaelis,  vol.  ii,  p.  266.  J  Einleitung,  2  Th.  S.  700. 

||  Gaussen  on  Inspiration,  p.  169. 


246  REASON  AND  REVELATION. 

important  epoch,  the  Greek  text  has  been  still  more  improved  by  the 
joint  labors  of  the  Elzevirs,  Walton,  Fell,  Mill,  Bengel,  Wetstein,  Gries- 
bach,  Matthaei,  Birch,  Schulz,  Knapp,  Tittmann,  Scholz,  Lachmann,  Tisch- 
endorf,  and  Tregelles.  And  hence  it  seems  to  follow,  as  a  matter  of 
course,  that  our  English  version  should  also  be  brought  up  to  the  same 
standard.  For  though  it  is  pleasant  to  know  that  thousands,  we  hope 
indeed  millions,  of  our  race  have  been  saved  through  its  instrumental- 
ity ;  and  that  millions  more  may  be  still  saved  by  it ;  that  it  in  fact 
contains  every  thing  that  is  essential  to  life  and  godliness;  yet  it  seems 
but  reasonable,  that  the  whole  Anglo-Saxon  family  should  have  a  ver- 
sion of  the  Holy  Scriptures  approximating  as  near  as  possible  to  the 
authentic  text  of  the  original  Greek  and  Hebrew;  and  also  in  perfect 
harmony  with  the  present  improved  state  of  our  own  vernacular.  We 
do  not  want  a  New  Version.  We  simply  want  a  thorough  and  judicious 
revision  of  that  which  we  now  have.  Much  of  the  Old  version  can  never  be 
improved:  and  this,  of  course,  should  never  be  changed.  It  is  not  a  small 
matter  to  deprive  us  of  even  a  single  word,  or  sentence,  or  paragraph 
which  is  now  embalmed  in  the  religious  literature  of  the  whole  Anglo- 
Saxon  family,  as  well  as  in  the  hearts  and  memories  of  living  millions. 
But  there  can  be  no  reasonable  apology  for  retaining  kn&ivn  errors  of 
any  kind,  in  a  book,  which  above  all  others  should  serve  to  develop, 
and  mold,  and  discipline  the  understanding,  and  the  affections,  and  the 
will  of  a  race,  which,  under  God,  must  continue  to  have  a  powerful  in- 
fluence over  the  civilization,  and  liberties,  and  destiny  of  the  rest  of 
mankind. 


PAET  FOURTH. 


INSPIRATION  OF  THE  HOLY  SCRIPTURES. 


THE  fourth  province  of  Reason  within  the  domain  of 
Divine  Revelation,  is  to  decide  on  the  Inspira-    Fourth  Prov- 
tion  of  the  Holy  Scriptures.  ince  of  Kea80D- 

That  the  Bible  is  of  Divine  origin;  that  its  sixty-six 
books  were  all  written  and  often  indorsed  by  Points  ah.eady 
inspired  men ;  and  that  they  have  suffered  no  Prove<L 
material  change  during  the  lapse  of  intervening  centuries, 
has,  I  hope,  been  proved  to  the  entire  satisfaction  of  every 
candid  reader.  And  if  so,  this  goes  very  far  toward  prov- 
ing also  the  plenary  inspiration  of  these  sacred  writings. 
For  it  is  certainly  very  unreasonable  to  suppose  Their  bearing 
that  God  would  supernaturally  qualify  a  few  ^nth^f  ^J^. 
men  to  receive  the  truth,  and  then  leave  them  ration. 
to  communicate  this  truth  to  others,  simply  by  means  of 
their  own  natural  and  unassisted  faculties. 

But  as  this  is  a  subject  of  paramount  importance,  involv- 
ing many  questions  of  great  practical  value  to    Beason  for 
every  student  of  the  Bible,  I  have  thought  it    considering  it 

,  .          separately. 

best  to  devote  a  lew  separate  chapters  to  its 
special  consideration.  In  doing  so,  I  will  as- 
sume  only  the  general  historical  truthfulness  of  si 

(247) 

^ 


248  REASON  AND  REVELATION. 

these  books.  This  much  has  certainly  been  proved  beyond 
all  reasonable  doubt.  And  hence  it  is  perfectly  legitimate 
to  use  the  testimony  of  the  original  witnesses  in  settling  this 
controversy.  This,  I  will  endeavor  to  do  without  prejudice 
and  partiality  in  the  following  chapters. 


CHAPTER    I. 

INSPIRATION  OF  THE  OLD  TESTAMENT. 

inspiration  of        THAT  the  Old  Testament  was  all  given  and 
the  OKI  Testa-    written  by  and  through  the  inspiration  of  the 

ment  proved:        TT    ,      ,-,    .    .  ,  , 

Holy  bpint  may  be  proved, 

First  by  old          ^"  ^  ^  testimony  of  the  writers  themselves. 
Testament         This  is  vcrv  clearly  implied  in  such  passages  as 

writers.  .'  * 

the  following : 

1.  I  will  raise  them  uj>  a  prophet  from  among  their  breth- 
Evidence  from    ren>  like  unto  tnce>  an(l  I  will  put  my  words  in 
Deuteronomy,     fas  mouth ;  and  he  shall  speak  unto  them  all 
that  I  shall  command  him.     And  it  shall  come  to  pass,  that 
whosoever  will  not  hearken  unto  my  words  which  he  shall 
speak  in  my  name,  I  will  require  it  of  him.     (Deuteronomy 
xviii:  18,  19.) 

2.  And  Joshua  said  unto  the  people,  Thus  saith  the  Lord 

God  of  Israel,  Your  fathers  dwelt  on  the  other 
side  of  the  river  (Euphrates)  in  old  time,  even 

Terah,  the  father  of  Abraham,  and  the  father  of  Nahor. 

(Joshua  xxiv :  2.) 

3.  Now  these  are  the  last  words  of  David.     David,  the 
_       .  son  of  Jesse,  said,  And  the  man  who  was  raised 

oamuel. 

up  on  high,  the  anointed  of  the  God  of  Jacob, 


INSPIRATION  OF  THE  BIBLE  249 

and  the  sweet  psalmist  of  Israel,  said,  The  Spirit  of  the  Lord 
spake  by  me,  and  his  word  was  in  my  tongue.  (2  Samuel 
xxiii :  1,  2.) 

4.  But  the  word  of  the  Lord  came  unto  Shemaiah,  the  man 
of  God,  saying :  Speak  unto  Kehoboam  the  son 

of  Solomon,  king  of  Judah,  and  unto  all  the 
house  of  Judah  and  Benjamin,  and  to  all  the  remnant  of 
the  people,  saying,  Thus  saith  the  Lord  God,  ye  shall  not 
go  up  nor  fight  against  your  brethren,  the  children  of  Israel. 
(1  Kings  xii:  22-24.) 

5.  And  it  came  to  pass  the  same  night  that  the  word  of  the 
Lord  came  to  Nathan,  saying,  Go  and  tell  David 

my  servant,  Thus  saith  the  Lord,  Thou  shalt  not 

build  me  a  house  to  dwell  in.     (1  Chronicles  xvii :  3,  4.) 

6.  The  vision  of  Isaiah  the  son  of  Amoz,  which  he  saw 
concerning  Judah  and  Jerusalem,  in  the  days 

of  Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  kings 

of  Judah.     Hear,  O  heavens,  and  give  ear,  O  earth,  for  the 

Lord  hath  spoken.      (Isaiah  i :  1,  2.) 

7.  But  the  word  of  the  Lord  was  unto  them  precept  upon 
precept;  precept  upon  precept;  line  upon  line;  line  upon  line; 
here  a  little,  and  there  a  little:  that  they  might  go  and  fall 
backward,  and  be  broken,  and  snared,  and  taken.     Where- 
fore hear  the  word  of  the  Lord,  ye  scornful  men  that  rule  this 
people  which  is  in  Jerusalem.     (Isaiah  xxviii :  13,  14.) 

8.  Who  is  a  wise  man  that  may  understand  this  ?  and 
who  is  he  to  whom  the  mouth  of  the  Lord  hath 

spoken,  that  he  may  declare  it,  for  what  the  land 

perisheth,  and  is  burned  up  like  a  wilderness,  that  none 

passeth  through?     (Jeremiah  ix:  12.) 

9.  Hear  ye  the  word  which  the  Lord  speaketh  unto  you,  0 
house  of  Israel.     Thus  saith  the  Lord,  Learn  not  the  way  of 
the  heathen,  and  be  not  dismayed  at  the  signs  of  heaven ;  for 
the  heathen  are  dismayed  at  them.     (Jeremiah  x :  1,  2.) 


250  REASON  AND  REVELATION. 

10.  Hear  ye  and  give  ear :  for  the  Lord  hath  spoken.  (Jer- 
emiah  xiii:  15.) 

11.  And  say,  Hear  ye  the  word  of  the  Lord,  O  kings  of 
Judah  and  inhabitants  of  Jerusalem.     Thus  saith  the  Lord 
of  Hosts,  the  God  of  Israel :  Behold,  I  will  bring  evil  upon 
this  place ;  the  which  whosoever  heareth,  his  ears  shall  tin- 
gle.    (Jeremiah  xix  :  3.) 

12.  The  word  of  the  Lord  came  expressly  unto  Ezeldel  the 

priest,  the  son  of  Buzi,  in  the  land  of  the  Chal- 
deans,  by  the  river  Chebar ;  and  the  hand  of  the 
Lord  was  there  upon  him.     (K/rkiul  i:  3.) 

13.  And  he  said  unto  me,  Son  of  man,  go,  get  thee  unto 
the  house  of  Israel,  and  speak  with  my  words  unto  them. 
Moreover  he  said  unto  me,  Son  of  Man,  all  my  words  that  I 
shall  speak  unto  thee  receive  in  thy  heart,  and  hear  with  llnj 
ears.      And  go,  get  thee  unto  them  of  the  captivity,  unto  the 
children  of  thy  people,  and  speak  unto  them,  and  tell  them, 
77///X  .sv/////  the  Lord  God;  whether  they  will  hear  or  whether 
they  will  forbear.     (E/ckid  iii:  4,  10,  11.) 

14.  The  word  of  the  Lord  that  came  unto  Hosea,  the  son 

of  Beeri,  in  the  days  of  Uzziah,  Jotham,  Ahaz, 
and  Hezekiah,  king*  of  Jndah,  and  in  the  days 
of  Jeroboam  the  son  ofJoash,  king  of  Israel.     (Hosea  i:  1.) 
15.  The  word  of  the  Lord  that  came  to  Joel  the 

Joel. 

son  of  Pethuel.  (Joel  i:  1.) 

16.  Hear  this  word  that  the  Lord  hath  spoken  against  you, 

O  children  of  Israel,  against  the  whole  family 

which  I  brought  up  from  the  land  of  Egypt, 

saying:  You  only  have  I  known  of  all  the  families  of  the 

earth;   therefore    I  will    punish    you    for  your  iniquities. 

(Amos  iii:  1,  2.) 

17.  The  vision  of  Obadiah.     Thus  saith  the  Lord  God  con- 

cerning  Edom :  We  have  heard  a  rumor  from 


INSPIRATION  OF  THE  BIBLE.  251 

the  Lord,  and  an  ambassador  is  sent  among  the  heathen. 
(Obadiahi:  1.) 

18.  Now  the  word  of  the  Lord  came  unto  Jonah  the  son  of 
Amittai,  saying;:  Arise,  go  up  to  Nineveh,  that 

J  . '         ,        Jonah. 

great  city,  and  cry  against  it ;  for  their  wicked- 
ness is  come  up  before  me.     (Jonah  i :  1,  2.) 

19.  And  the  word  of  the  Lord  came  unto  Jonah  the  second 
time,  saying:  Arise,  go  into  Nineveh,  that  great  city,  and 
preach  unto  it  the  preaching  that  I  bid  thee.    (Jonah  iii :  1,  2.) 

20.  The  word  of  the  Lord,  that  came  to  Micah  the  Moras- 
thite,  in  the  days  of  Jotham,  Ahaz,  and  Heze- 

kiah,  kings  of  Judah,  which  he  saw  concerning 
Samaria  and  Jerusalem.     (Micah  i :  1.) 

21.  But  they  shall  sit  every  man  under  his  vine  and  un- 
der his  fig-tree ;  and  none  shall  make  them  afraid :  for  the 
mouth  of  the  Lord  of  Hosts  hath  spoken  it.     (Micah  iv :  4.) 

22.  The  word  of  the  Lord  which  came  unto  Zephaniah  the 
son  of  Cushi,  the  son  of  Gedaliah,  the  son  of 

Zephaniah. 

Amariah,  the  son  of  Hizkiah,  in  the  days  of 

Josiah,  the  son  of  Amon,  king  of  Judah.     (Zephaniah  i :  1.) 

23.  In  the  second  year  of  Darius  the  king,  in  the  sixth 
month,  in  the  first  day  of  the  month,  came  the 

word  of  the  Lord  by  Haggai  the  prophet,  unto 
Zerubbabel,  the  son  of  Shealtiel,  governor  of  Judah,  and  to 
Joshua  the  son  of  Josedech,  the  High-Priest,  saying :  Thus 
speaketh  the  Lord  of  Hosts,  saying,  This  people  say,  The  time 
is4  not  come,  the  time  that  the  Lord's  house  should  be  built. 
Then  came  the  word  of  the  Lord  by  Haggai  the  prophet,  say- 
ing :  Is  it  time  for  you,  O  ye,  to  dwell  in  your  ceiled  houses, 
and  this  house  to  lie  waste.  (Haggai  i :  1-4.) 

24.  In  the  eighth  month,  in  the  second  year  of  Darius, 
came  the  word  of  the  Lord  unto  Zechariah  the 

son  of  Barachiah,  the  son  of  Iddo,  the  prophet, 

saying-    The  Lord  hath  been  sore  displeased  with  your 


252  REASON  AND  REVELATION. 

fathers.  Therefore  say  unto  them,  Thus  saith  the  Lord  of 
Hosts :  Turn  ye  unto  me,  saith  the  Lord  of  Hosts,  and  I  will 
turn  unto  you  saith  the  Lord  of  Hosts.  (Zechariah  i :  1-3.) 

25.  The  burden  of  the  word  of  the  Lord  to  Israel  by  Mala- 

chi.     I  have  loved  you.  saith  the  Lord :  vet  ye 

Malachi.  *  J         J 

say,  Wherein  hast  thou  loved  us?  Was  not 
Esau  Jacob's  brother?  saith  the  Lord:  yet  I  loved  Jacob, 
and  I  hated  Esau.  (Malachi  i:  1,  2.) 

26.  Remember  ye  the  Law  of  Moses  my  servant,  which  I 
commanded  unto  him  in  Horeb  for  all  Israel,  with  the  statutes 
and  judgments.     (Malarhi  iv:  4.) 

See  also  Exodus  iv:  3;  vii:  1;  Numbers  xxii:  35;  xxiii: 
5;  Isaiah  viii:  11;  Jeremiah  xvii:  20;  xxix:  1-8;  xxx:  4; 
1:1;  li:12;  Danirl  viii:  27;  x;  8,27;  Nahurni:  1;  Hab- 
akkuk  i:l;  Ha^ai  ii:  1  ;  Zcrhariah  viii:  1-23,  et  cetera. 

From  this  induction  of  particulars,  which  might  be 
concision  greatly  extended,  it  is  evident  that  the  prophets 
from oid Testa-  all  claimed  to  be  inspired:  and  that  their  office 

n.ent  evidence.  .          .  .  . 

was  simply  to  communicate  to  others  the  words 
and  instructions  of  God,  whether  they  themselves  understood 
tlu-in.  or  not.  But  all  the  Old  Testament  is  prophecy:  and 
hence  it  is  all  inspired.* 

*In  common  English  parlance,  the  word  prophet  is  now  generally  used 
to  denote  one  who  predicts  or  foretells.  But  this  is  not  in 
functions  of  harmony  with  either  Hebrew  or  Greek  usage.  The  Hebrew 
the  Prophetic  word  commonly  used  for  prophet  is  fc^pj  from  joj  to  boil 
up  like  a  fountain :  and  hence  signifies  any  one  who  speaks 
under  a  Divine  influence.  And  it  therefore  always  implied,  among  the 
Hebrews,  that  the  words  spoken  were  not  the  words  of  the  prophet,  but 
of  God.  They  might  convey  instruction  of  any  kind  and  on  any  subject; 
and  it  might  relate  to  either  the  past,  the  present,  or  the  future.  And 
hence  the  books  of  Joshua,  Judges,  Samuel,  and  Kings  were  all  called 
Prophets  or  Prophecies  by  the  Jews;  as  well  as  Isaiah,  Jeremiah,  Eze- 
kiel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum,  Habakkuk, 
Zephaniah,  Haggai,  Zechariah,  and  Malachi.  The  word  run  Seer,  from 
Tim  to  see,  was  also  frequently  used  to  denote  the  same  class  of  persons. 


INSPIRATION  OF  THE  BIBLE.  253 

II.  The  inspiration  of  the  Old  Testament  may  also  be 
proved  from  the  evidence  furnished  by  the  writ-  inspiration  of 
ers  of  the  New  Testament.  The  following  pas-  the  Old  Te"*  a' 

ment  proved  by 

sages    are   deemed   entirely   sufficient   for   this    New  Testa- 

ment writers. 

purpose. 

1.  Think  not  that  I  am  come  to  destroy  the  Law  or  the 
Prophets  :  I  am  not  come  to  destroy,  but  to  ful- 

J-  •>  *  Evidence  from 

fill.     For  verily  I  say  unto  you,  Till  heaven  and    the  testimony 

,,  :  .-L,       7     77  •  •          of  Matthew. 

earth  pass  away,  one  jot  or  one  tittle  shall  in  nowise 
pass  from  the  Law  till  all  be  fulfilled.  Whosoever  therefore 
shall  break  one  of  these  least  commandments,  and  shall  teach 
men  so,  he  shall  be  called  the  least  in  the  kingdom  of  heaven  : 
but  whosoever  shall  do  and  teach  them,  the  same  shall  be 
called  great  in  the  kingdom  of  heaven.  (Matthew  v  :  17—19.) 
It  is  evident  that  by  the  Law  and  the  Prophets,  Christ 
here  means  the  entire  Old  Testament  :  and  it  is  just  as  evi- 
dent, that  it  is  here  his  intention  to  indorse  the  Divine  ori- 
gin, the  Divine  authenticity,  the  Divine  authority,  and  the 
Divine  inspiration  of  even  its  most  minute  precepts  and 
specifications. 

2.  Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  also  to  them:  for  this  is  the  Law 
and  the  Prophets.     (Matthew  vii  :  12.) 

Here  the  Law  and  the  Prophets  are  referred  to  as  con- 
taining an  authoritative  summary  of  the  whole  duty  of  man. 
This  of  course  implies  their  Divine  origin  and  inspiration. 

3.  For  all  the  Prophets  and  the  Law  prophesied  until  John. 
(Matthew  xi:  13.) 


The  Greek  word  TrpotyrjTrjg  is  properly  one  who  speaks  for  another;  and 
especially  one  who  speaks  for  a  god,  and  interprets  his  will  to  man. 
Thus  Apollo  is  called  Trpo^r^  A«of  interpreter  of  Jupiter.  (  JEsch.  Bum.  19 
and  Virg.  JEu.  iii:  252.)  The  Pythia  was  called  the  TTOO^JJT^  or  7rpofj.avrig 
of  Apollo.  (Herod,  viii  :  36.)  And  in  like  manner,  the  Trpo^rjri]^  was  the 
interpreter  of  the  inspired  ju,avri£.  (^Esch.  Ag.  1099.)  So  also  poets  are 
called  Movauv  Trpofarat,  interpreters  of  the  Muses.  (Plato,  Phsedr.  262,  D.) 


254  REASON  AND  REVELATION. 

In  this  passage,  the  Law  and  the  Prophets  are  again  put 
for  the  entire  Old  Testament ;  and  are  evidently  represented 
as  being  the  only  divinely  authorized  interpreters  of  God's 
will,  till  the  coming  of  John  the  Baptist. 

4.  Ye  do  err  not  knowing  the  Scriptures,  nor  the  power 
of  God.     (Matthew  xxii :  29.) 

The  word  Scriptures  in  this  connection,  as  indeed  also  in 
most  other  places  where  it  occurs  in  the  New  Testament,  de- 
notes all  the  canonical  books  of  the  Old  Testament.*  And 
these  are  here  evidently  spoken  of  as  a  revelation  of  God's 
will  and  purposes  concerning  man.  The  error  of  the  Saddu- 
cees  was  twofold :  they  understood  neither  the  infinite  power 
of  God,  nor  his  revealed  will  and  purposes  in  relation  to 
man's  destiny. 

5.  Jesus  said  unto  him,  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind.    This  is  the  first  and  great  commandment.    And 
the  second  is  like  to  it,  Thou  shalt  love  thy  neighbor  as  thy- 
self.    On  these  two  commandments  hang  all  the  Law  and  the 
Prophets.     (Matthew  xxii:  37-40.) 

6.  What  think  ye  of  Christ?  whose  son  is  he?     They  say 
unto  him,  The  son  of  David.    He  said  unto  them,  How  then 
doth  David  in  Spirit  (or  by  the  Spirit)  call  him  Lord  ?  say- 
ing: Jehovah  said  to  my  Lord,  Sit  thou  on  my  right  hand 
till  I  make  thy  enemies  thy  footstool.    (Matthew  xxii :  42-44.) 

There  is  no  attempt  here  to  prove  that  David  spoke  the 
truth  or  that  he  uttered  this  sentiment  under  the  influence 
of  the  Holy  Spirit.  This  question  was  settled  when  the 
110th  Psalm  was  placed  in  the  Old  Testament  Canon,  on 
the  authority  of  inspired  men.  But  the  whole  force  of 
Christ's  remark  is  evidently  based  on  the  following  implied 
argument.  All  the  books  of  the  Old  Testament  Canon  are 
the  inspired  words  of  God.  The  110th  Psalm  is  a  part  of 
*  See  Part  Second,  Chap.  I,  Sec.  II,  pp.  161-167. 


INSPIRATION  OF  THE  BIBLE.  255 

this  Canon.  And  hence  it  is  inspired;  and  contains  noth- 
•  ing  but  the  truth.  And  hence  it  is  evident,  that  in  this  one 
reference  of  our  Saviour,  the  inspiration  of  the  entire^  Old 
Testament  is  implied.  And  the  same  may  be  said  of  nearly 
every  other  allusion  that  Christ  and  his  Apostles  make  to 
the  Hebrew  Scriptures. 

7.  And  his  father  Zacharias  was  filled  with  the  Holy  Spirit, 
and  prophesied,  saying :  Blessed  be  the  Lord  God 

of  Israel ;  for  he  hath  visited  and  redeemed  his 
people;  and  hath  raised  up  an  horn  of  salvation  for  us  in 
the  house  of  his  servant  David;  as  he  spake  by  the  mouth 
of  his  holy  prophets  which  have  been  since  the  world  began. 
(Lukei:  67-70.) 

8.  Abraham  said  unto  him,  They  have  Moses  and  the 
Prophets;  let  them  hear  them.     And  he  said:  Nay,  father 
Abraham :  but  if  one  went  unto  them  from  the  dead,  they 
will  repent.     And  he  said  unto  him,  If  they  hear  not  Moses 
and  the  Prophets,  neither  will  they  be  persuaded  though  one 
rose  from  the  dead.     (Luke  xvi:  29—31.) 

Here  again,  Moses  and  the  Prophets  are  used  to  denote  all 
the  writings  of  the  Old  Testament.  And  it  is  evidently 
Christ's  intention  to  represent  them  as  the  divinely  ap- 
pointed guide  of  life. 

9.  Then  said  he  unto  them,  O  fools,  and  slow  of  heart  to 
believe  all  that  the  Prophets  have  spoken !    Ought  not  Christ 
to  have  suffered  these  things  and  to  enter  into  his  glory  ? 
And  beginning  at  Moses  and  all  the  Prophets,  he  expounded 
unto  them  in  all  the  Scriptures  the  things  concerning  him- 
self.    (Lukexxiv:  25-27.) 

The  word  Prophets  in  the  first  clause  of  this  passage,  seems 
to  denote  the  entire  Old  Testament,  including  even  the  Pen- 
tateuch; as  the  word  Scriptures  certainly  does  in  the  last 
clause.  And  both  terms  are  here  evidently  used  for  the  in- 
spired word  of  God. 


256  REASON  AND  REVELATION. 

10.  And  lie  said  unto  them,  These  are  the  words  which 
I  spake  unto  you,  while  I  was  yet  with  you,  that  all  things 
must  be  fulfilled  which  were  written  in  the  Law  of  Moses,  and 
in  the  Prophets,  and  in  the,  Psalms  conceiving  me.     Then 
opened  he  their  understanding,  that  they  might  understand 
the  Scriptures.     (Luke  xxiv :  44,  45.) 

The  Law  of  Moses,  and  the  Projihrfx,  and  the  Psalms  in 
the  44th  verse,  evidently  comprehend  the  same  writings  as 
does  the  word  Scriptures  in  the  45th  verse:  and  they  are 
each  equivalent  to  the  thirty-nine  books  of  the  Old  Testa- 
ment. This  much  is  manifest  from  the  context.  Butwhence 
the  necessity  that  all  things  written  in  these  books  concern- 
ing Christ  should  be  fulfilled?  Concede  that  they  contain 
nothing  but  the  inspired  words  of  God;  and  then  all  is  plain. 
God  is  not  a  man  that  he  should  lie;  nor  is  he  the  son  of 
man  that  he  should  repent  or  change  his  purpose.  His  word 
must  and  will  be  fulfilled  in  all  cases.  But  on  any  other 
hypothesis,  can  anyone  explain  this  necessity?  Clearly, 
our  Savior  here  fully  indorses  the  Divine  authority  and 
inspiration  of  the  entire  Old  Testament. 

11.  Search  the  Scriptures:  for  in  them  ye  think  ye  have 

eternal  life;  and  they  are  they  which  testify  of 

me.     (John  v :  39.) 

In  what  Scriptures  did  the  Jews  think  they  had  eternal 
life?  Evidently  in  the  same  thirty-nine  books  that  now 
compose  the  Canon  of  the  Old  Testament.  But  these  were 
all  witnesses  for  Christ.  How  so?  Evidently  because  they 
were  all  dictated  by  that  Spirit  which  searches  all  things; 
yea  even  the  deep  counsels  and  purposes  of  Jehovah.  Here 
then  we  have  another  proof,  that  in  the  New  Testament  the 
word  Scripture  or  Scriptures  means  simply  the  inspired  writ- 
ings: and,  unless  restricted  by  the  context,  it  always  com- 
prehends at  least  the  thirty-nine  books  of  the  Old  Testa- 
ment. 


INSPIRATION  OF  THE  BIBLE.  257 

12.  Jesus  answered  them,  Is  it  not  written  in  your  Law, 
I  said,  Ye  are  gods?  If  he  called  them  gods,  unto  whom 
the  word  of  God  came,  and  the  Scripture  can  not  be  broken; 
say  ye  of  Him  whom  the  Father  hath  sanctified  and  sent  into 
the  world,  Thou  blasphemest ;  because  I  said,  I  am  the  Son 
of  God?  (Johnx:  34-36.) 

In  this  instance,  as  in  Romans  iii :  19,  the  word  Law  is 
manifestly  used  for  the  whole  of  the  Old  Testament :  and  so 
also  is  the  word  Scripture.  But  why  can  not  the  Old  Testa- 
ment be  broken  ?  If  it  were  a  work  of  mere  human  author- 
ity, this  might  easily  be  done.  But  if  it  is  the  inspired  word 
of  God,  it  is  of  course  faultless,  and  sustained  by  all  the  au- 
thority that  Heaven  can  give  it. 

13.  And  he  will  send  Jesus  Christ  who  before  was  preached 
unto  you;  whom  the  heaven  must  receive,  until 

the  times  of  restitution  of  all  things,  which  God 
hath  spoken  by  the  mouth  of  all  his  holy  prophets,  since  the 
world  began.  For  Moses  truly  said  unto  the  fathers,  A  Prophet 
shall  the  Lord  your  God  raise  up  unto  you  of  your  brethren, 
like  unto  me;  him  shall  ye  hear  in  all  things,  whatsoever  he  shall 
say  unto  you.  And  it  shall  come  to  pass,  that  every  soul  who 
will  not  hear  that  Prophet,  shall  be  destroyed  from  among  the 
people.  Yea  and  all  the  Prophets  from  Samuel  and  those  that 
follow  after,  as  many  as  have  spoken,  have  likewise  foretold  of 
these  days.  (Acts  iii :  20-24.) 

Here  again  the  evidence  of  inspiration  is  clear  and  satis- 
factory. According  to  Peter,  it  was  God  that  spoke  through 
Moses  and  all  the  Prophets  from  Samuel  to  Malachi,  con- 
cerning the  coming,  the  sufferings,  the  resurrection,  the  reign 
and  the  triumphs  of  the  Messiah. 

14.  And  when  they  had  appointed  him  a  day,  there  came 
many  to  him  into  his  lodging;  to  whom  he  expounded  and 
testified  the  Kingdom  of  God,  persuading  them  concerning 
Jesus,  both  out  of  the  Law  of  Moses,  and  out  of  the  Prophets, 

17 


258  REASON  AND  REVELATION. 

from  morning  till  evening.  And  some  believed  the  things 
which  were  spoken,  and  some  believed  not.  And  when  they 
agreed  not  among  themselves,  they  departed,  after  that  Paul 
had  spoken  one  word:  Well  xjuikc  the  Jlofy  Spirit  by  Ixuiah 
the  prophet  unto  our  fathers,  saying:  Go  unto  this  people  and 
say,  Hearing,  yc  shall  hear;  and  .shall  not  understand.  (Acts 
xxviii:  *i:\-K\.) 

\~).  And  that  from  a  child  thon  liast  known  the  Holy  S'<r/y>~ 
tures,  which  are  able  to  make  thee  wise  unto  sal- 

Timotliy. 

vation  through  faith  which  is  in  Christ  Jesus. 
AU  .^-ripture  is  girni  by  in^ilrutinti  of  God;  and  is  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in  right- 
eousness; th«t  I  he.  man  of  God  may  be  perfect,  thoroughly  fur- 
7//W/.7/  unto  oil  good  works.  (2  Timothy  iii:  15-17.) 

The  word  X«r/y;////r  in  this  connection,  evidently  means  at 
least  the  entire  Old  Testament  It  may  perhaps  comprehend 
also,  as  in  2  Peter  iii:  1G,  such  portions  of  the  New  Testa- 
ment as  were  then  written  and  in  possession  of  the  churches. 
But  be  this  as  it  may,  there  can  be  no  doubt  that  it  includes, 
at  least,  as  usual,  the  thirty-nine  books  of  the  Old  Testament. 
And  as  Paul  here  assures  Timothy  that  they  were  all  inspired, 
or  given  by  inspiration  of  God,  this  of  course  puts  an  end  to 
the  whole  controversy. 

I  am  aware  that  some  critics  have  converted  this  compound 
into  a  complex  proposition ;  and  make  it  read  as  follows : " All 
Scripture  given  by  inspiration  of  God  is  profitable  for  doc- 
trine, for  reproof,  for  correction,"  etc.  But  this  is  to  reject 
from  the  inspired  text  the  conjunction  "and"  (xai)  ;  a  license 
which  is  wholly  unwarranted.  We  are  at  liberty  to  supply 
whatever  is  clearly  implied  in  the  context.  But  we  have  no 
authority  to  reject  any  word  used  by  an  inspired  writer. 

16.  Knowing  this  first,  that  no  prophecy  of  the  Scripture 
Peter  came  from  private  interpretation ;  for  the  proph- 

ecy came  not  at  any  time  by  the  will  of  man ;  but 


INSPIRATION  OF  THE  BIBLE.  259 

holy  men  of  God  spoke  as  they  were  moved  by  the  Holy 
Spirit.     (2  Peter  i:  20-21.) 

The  word  Scripture  is  here  evidently  used  in  its  ordinary 
New  Testament  sense,  to  denote  all  the  books  of  the  Old  Tes- 
tament. But  these  books  are  all  prophetic.  And  as  Peter 
here  assures  us  that  all  prophecy  was  given  by  and  through 
the  inspiration  of  the  Holy  Spirit,  it  follows  that  the  entire 
Old  Testament  is  the  product  of  Divine  inspiration. 

These  evidences  might  be  multiplied  indefinitely.     But  it 
is  not  necessary.      It  is  evident  from  what  has    conclusion 
already  been  given,  that  Christ,  and  Matthew,    J^*™*68' 
and  Luke,  and  John,  and  Peter,  and  Paul  have    dence. 
all  and  severally  indorsed  the  entire  Old  Testament  as  the 
inspired  word  of  God.     This  of  course  is  sufficient.     Their 
testimony  is  to  us,  and  to  all  others  who  believe  in  the  Di- 
vine origin  of  the  Bible,  an  end  of  all  controversy.* 


CHAPTER    II. 

INSPIRATION  OF  THE  NEW  TESTAMENT. 

THAT  the  New  Testament  is  also  the  inspired  word  of 
God,  may  be  proved, 

I.  From  the  inspiration  of  the  Old  Testament.  These 
two  volumes  are  not  separate  and  independent  inspiration  of 
works.  They  are  together  but  the  develop-  ^nfpToved*" 
ment  and  illustration  of  one  great  system.  And  flr8t«.from  its 

*  relation  to  the 

they  are  therefore   so   related,  that  they  must    oid Testament. 
both  stand  or  fall  together.     Let  it  be  proved,  for  instance, 

*The  following  additional  references  may  be  of  service  to  those  who 
desire  to  examine  still  further  the  testimony  of  Christ  and  his  Apostles, 
touching  the  inspiration  of  the  Old  Testament.  Matt,  i:  22,  23;  ii:  5,  6, 


260  REASON  AND  REVELATION. 

that  the  earth  was  created  and  adorned  by  Jehovah ;  and 
we  need  no  further  proof  that  Mercury,  and  Venus,  and 
Mars,  and  Jupiter,  and  Saturn,  and  Neptune,  and- indeed  all 
other  parts  of  the  Solar  system,  are  also  the  workmanship  of 
the  same  infinitely  glorious  and  perfect  Being.  And  just  so 
if  is  in  reference  to  the  Old  and  Xe\v  Testaments.  If  it  can 
be  satisfactorily  proved,  that  any  considerable  part  of  either 
of  them  is  inspired,  then  indeed  it  follows  of  necessity,  that 
they  are  both  wholly  inspired.  But  it  has  already  l>een 
proved  with  all  tin-  certainty  of  moral  demonstration,  that 
the  Old  Testament  was  written  by  holy  men  of  old  as  they 
were  moved  by  the  Holy  Spirit;  and  hence  it  follows  just 
as  certainly,  that  the  New  Testament  was  also  dictated  by 
the  self-same  Spirit. 

II.  The  inspiration  of  the  New  Testament  is  further  proved 

Beeondi    from     ^  ^e  Prom^8e8  °f  Christ  to  his  Apostles;  that 

ti,  promises       they  and  others  should  possess  the  miraculous 

f/ifta  of  the  Holy  fyirit.     Such  for  instance  are 

the  following : 

1.  Behold,  I  send  you  forth  as  sheep  in  the  midst  of 

wolves:  be  ye  therefore  wise  as  serpents,  and 

harmless  as  doves.     But  beware  of  men:  for 

they  will  deliver  you   up  to  the  councils,   and  they  will 

scourge  you  in  their  synagogues.     And  ye  shall  be  brought 

before  governors  and  kings  for  my  sake,  for  a  testimony 

against  them  and  the  Gentiles.     But  when  they  deliver  you 

up,  take  no  thought  how  or  what  ye  shall  speak:  for  it  shall 

be  given  you  in  that  same  hour  what  ye  shall  speak.     For  it 

is  not  ye  that  speak;  but  the  Spirit  of  your  Father  which 

15,  and  23;  iii:  3;  iv:  4,  6,  7,  and  10;  viii:  17;  xii:  17-21;  xiii:  35; 
xix:  4-6;  xxi:  1-5;  Mark  i:  2,  3;  ii:  25,  26;  iv:  12;  x:  6-9;  xiv :  49; 
xv :  28;  Luke  iii:  4;  v:  14;  John  ii:  22;  vii:  38;  xiii:  18;  xvii:  12; 
xix:  28;  Acts  i:  16,  20;  ii :  16-21,  and  25-31;  vii:  35,  37;  viii:  28,  32, 
33,  35;  Romans  i:  2;  iii:  2,  19,  21;  ix:  25-29;  x:  19-21;  xv:  4,  10,  11, 
12  •  and'  the  entire  Epistle  to  the  Hebrews. 


INSPIRATION  OF  THE  BIBLE.  261 

speaketh  in  you.  (Matthew  x:  16—20.  See  also  Mark  xiii: 
11;  and  Luke  xxi:  12-15.) 

2.  I  have  yet  many  things  to  say  unto  you,  but  ye  can 
not  bear  them  now.      Howbeit,  when  He,  the 

Spirit  of  Truth  is  come,  he  will  guide  you  into  all 
truth :  for  he  shall  not  speak  of  himself;  but  whatsoever  he 
shall  hear,  that  shall  he  speak :  and  he  will  show  you  things 
to  come.  He  shall  glorify  me:  for  he  shall  receive  of  mine, 
and  show  it  unto  you.  All  things  that  the  Father  hath  are 
mine:  therefore,  said  I,  that  he  shall  take  of  mine  and  show 
it  unto  you.  (John  xvi:  12—15.  See  also  xiv:  15—18,  and 
xvi:  7. 

3.  For  John  truly  baptized  in  water;  but  ye  shall  be  bap- 
tized in  the  Holy  Spirit  not  many  days  hence. 

But  ye  shall  receive  power  after  that  the  Holy 
Spirit  is  come  upon  you :  and  ye  shall  be  witnesses  unto  me, 
both  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and 
unto  the  uttermost  part  of  the  earth.     (Acts  i :  5,  8.) 

4.  And  he  said  unto  them,  Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creature.     He  that 
believeth  and  is  baptized  shall  be  saved :  but  he 

that  believeth  not  shall  be  damned.  And  these  signs  shall 
follow  them  that  believe.  In  my  name  they  shall  cast  out  de- 
mons ;  they  shall  speak  with  new  tongues;  they  shall  take  up 
serpents ;  and  if  they  drink  any  deadly  thing  it  shall  not  hurt 
them;  they  shall  lay  hands  on  the  sick,  and  they  shall  recover. 
(Mark  xvi:  15-18.) 

It  vis  scarcely  necessary  to  pause  here  with  the  view  of 
proving,  that  these  promises  of  supernatural  aid    The  writings 
to  the  Apostles,  had  not  reference  merely  to 
their   verbal   instructions  and   extemporaneous 
addresses ;  but  also  to  all  their  writings,  as  the    promises. 
appointed  legislators  and  plenipotentiaries  of  the  Kingdom 
of  Heaven.     The  latter,  indeed,  are  even  more  important 


262  REASON  AND  REVELATION. 

than  the  former.  The  effect  of  their  addresses  was  tempo- 
rary :  but  the  influence  of  their  writings  will  endure  forever. 
And  hence  it  is  chiefly  through  them  that  the  Apostles  still 
sit  on  twelve  thrones  judging  the  twelve  tribes  of  Israel:* 
and  it  is  also  in  a  measure  through  the  same  writings,  that 
Christ  will  continue  with  the  Apo-tlcs  and  with  the  Church 
over  which  they  still  preside,  to  the  end  of  the  world. t 

These  promises  then  positively  guarantee  the  inspiration 
Concision  of  all  part-  of  the  \  Minent,  written  by 

f;i,  tt  ,.  any  of  the  Apostles;  that  is,  of  all  its  books, 
save  the  Memoirs  of  Luke  and  Mark.  And  the 
inspiration  of  even  these,  is,  I  think  fairly  implied,  though 
not  expressed  in  the  aforesaid  promises.  This,  however,  ialls 
more  appropriately  under  our  next  proposition. 

III.  The  insj  \\io  Testament,  may  also 

mrdiv,  from  be  legitimately  inferred  from  the  miraculous  gifts 

:I!ow2"     ihat  wer(  "wed  on  t}"   Al'"*ti**  and 

ontbeApo«ttei    otltfrs,  for  the  conversion  of  the  world,  and  the 

edification  of  the  Church,  until  Christianity  should 
be  fully  established;  the  Canon  of  the  New  Testament  < 
pleted;  and  the  evidence  of  it*  -:fi/  perfected. 

That  these  irift*  d  on  the 

ividence  of  the 

be«towment  of    Apostles  and  many  of  their  fel low-laborers,  is 

•uchgifU.  ,    ,          ,        -  ..         . 

proved  by  the  following  passages : 

1.  And  when  the  day  of  Pentecost  was  fully  come,  they 

were  all  with  one  accord  in  one  place.      And 

suddenly  there  came  a  .sound  from  heaven,  as  of 

a  rushing  mighty  wind,  and  it  filled  all  the  house  where 

they  were  sitting.     And  there  appeared  unto  them  cloven 

tongues  like  as  of  fire,  and  it  sat  upon  each  of  them.     And 

they  were  all  filled  with  the  Holy  Spirit;  and  began  to  speak 

with  other  tongues  as  the  Spirit  gave  them  utterance.     (Acts 

ii:  1-4.) 

•Matt,  xix:  28.  tMatt.  xiviii:  20. 


INSPIRATION  OF  THE  BIBLE.  263 

2.  Then  Philip  went  down  to  the  city  of  Samaria,  aud 
preached  Christ  unto  them.      And  the  people  with  one  ac- 
cord gave  heed  unto  those  things  which  Philip  spake,  hear- 
•in(/  and  winy  the  miracles  which  he  did.    For  unclean  spirits 
came  out  of  many  that  (cere  possessed  with  them;  and  many 
taken  with  palsies  and  that  were  lame  were  healed.    And  there 
was  great  joy  in  that  city.     (Acts  viii:  5—8.) 

3.  Now  when  the  Apostles  who  were  at  Jerusalem,  heard 
that  Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John.     Who  when  they  were  come  down, 
prayed  for  them  that  they  might  receive  the  Holy  Spirit : 
for  as  yet  he  had  fallen  upon  none  of  them ;  only  they  were 
baptized  in  the  name  of  the  Lord  Jesus.     Then  laid  they 
their  hands  upon  them,  and  they  received  the  Holy  Spirit.* 
(Acts  viii:  14-17.) 

4.  While  Peter  was  speaking  these  words,  the  Holy  Spirit 
fell  on  all  them  who  heard  the  word.     And  they  of  the  cir- 
cumcision were  astonished,  as  many  as  came  with  Peter :  be- 
eause  that  on  the  Gentiles  also  was  poured  out  the  gift  of  the 
Holy  Spirit.     For  they  heard  them  speak  icith  tongues,  and 
magnify  God.     (Acts  x:  44-46.) 

5.  But  the  manifestation  of  the  Spirit  is  given    From  l  corin- 
to  every  man  to  profit  withal.     For  to  one  is    thians- 
gh'cn  by  the  Spirit  tJie  word  of  wisdom;  to  another,  the  word 

*That  this  was  the  miraculous  and  not  the  ordinary  gift  of  the  Holy 
Spirit  promised  to  all  Christians,  seems  clear  for  the  following  rea- 
sons: 

1.  It  was  evidently  attended  with  some  outward  and  -visible  manifes- 
tations of  power  such  as  occurred  on  the  day  of  Pentecost.  For  in  the 
following  verse  it  is  said  that  Simon  sew  that  the  Holy  Spirit  was  given 
through  the  laying  on  of  the  Apostles'  hands. 

•_'.  The  ordinary  gift  of  the  Holy  Spirit  is  received  by  every  true  be- 
liever, immediately  after  his  baptism.  (See  Acts  ii:  38.) 

3.  It  was  manifestly  something  that  even  Philip  the  Evangelist  had 
not  the  power  to  bestow.  And  hence  the  necessity  that  Peter  and  John 
should  come  down  to  Samaria  for  this  purpose. 


264  REASON  AND  REVELATION. 

of  knowledge  by  the  same  Spirit;  to  another,  faith  by  the  same 
Spirit;  to  another,  the  gifts  of  healing  by  the  same  Spirit;  to 
another,  the  working  of  miracles;  to  another,  prophecy  ;  to  an- 
other, discerning  of  spirits  ;  to  another,  divers  kinds  of  tongues  ; 
to  another,  the  interpretation  of  tongues.  But  all  these  work- 
eth  that  one  and  the  self-same  Spirit,  rfiritlhif/  to  every  man 
severally  as  he  will.  (1  Corinthians  xii :  7-11.) 

Inference  from          From  those  and  many  oilier  similar  ]>:iss:i»v-j, 
"»  ti>«»    i1  s  that  miraculous  gifts  were  actually 

bestowed  on  the  Apostles  and  many  others  for 
the  per  fitting  of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ,  till  they  should  all 
come.into  th<>  unity  of  the  faith  and  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fullness  of  Christ.*  And  this  of  course  fur- 
nishes another  guarantee  not  only  that  the  Apostles  were 
inspired,  but  also  that  Mark  and  Luke  wrote  their  Memoirs 
of  Christ  and  his  Apostles,  as  they  were  moved  by  the  Holy 
Spirit.  For — 

1.  God  is  a  God  of  order ;  and  bestows  his  gifts  when  and 
where  and  as  they  are  needed.     But  if  it  was  necessary  to 
confer  spiritual  gifts  on  many  members  of  the  same  congre- 
gation, as  was  certainly  done  in  the  church  of  Corinth,  how 
much  more  was  it  necessary  to  bestow  them  liberally  on  such 
men  as  Timothy,  Titus,  Barnabas,  Silas,  Judas,  Philip,  Mark, 
Luke,  and  other  Evangelists  who  were  required  to  assist  the 
Apostles,  not  only  in  setting  the  churches  in  order,  but  also 
in  preaching  the  Gospel  to  the  heathen. 

2.  These  gifts  were  actually  bestowed  on  Timothy, f  Bar- 
nabas, J  Philip,  ||   Silas,  and  Judas.  §      Why  then  should 
Mark  and  Luke  be  regarded  and  treated  as  exceptions? 

3.  Because  these  Memoirs  were  currently  circulated  among 

*  Ephesians  iv :  12,13.  JActsxiii:  1.  §Acts  xv:  32. 

t2  Timothy  i:  6.  H  Acts  viii:  °- 


INSPIRATION  OF  THE  BIBLE.  265 

the  brethren,  and  of  course  subject  to  be  approved  or  disap- 
proved by  the  Apostles  or  other  inspired  men,  long  before 
the  gifts  of  inspiration  ceased  in  the  churches.  But,  never- 
theless, they  were  from  the  beginning  received  by  all,  as 
canonical  and  authentic  books.  And  hence  it  follows,  that 
they  must  have  been  inspired. 

IV.   The  inspiration   of  the  New   Testament    Foitr(hj^  from 
may  also  be  proved  from  the  direct  testimony  of 


its  own  inspired  writers.     The  evidence  arising    Testament 

writers 

from  this  source  is,  of  course,  wholly  incidental. 
The  Apostles  were  generally  known  and  recognized  by  those 
to  wThom  they  wrote,  as  inspired  men.  And  hence,  except 
in  a  few  extraordinary  cases,  it  was  not  at  all  necessary  that 
they  should  attempt  to  prove  either  their  own  inspiration  or 
the  inspiration  of  their  writings.  But  the  following  inci- 
dental remarks  will  greatly  serve  to  corroborate  and  strength- 
en the  evidence  already  submitted. 

1.  I  say  the  truth  in  Christ.     I  lie  not,  my    Te<,timony  of 
conscience  also  bearing  me  witness  in  the  Holy    raul- 
Spirit,  that  I  have  great  heaviness  and  continual  sorrow  in 
my  heart,  for  my  brethren,  my  kinsmen  according  to  the 
flesh.     (Komans  ix  :  1-3.) 

2.  And  my  discourse  and  my  preaching  were  not  arrayed 
in  winning  words  of  wisdom,  but  in  display  of  Spirit  and 
might:  that  your  belief  might  not  be  brought  about  by  man's 
wisdom,  but  by  might  of  God.     Wisdom,  however,  we  speak 
among  the  full  grown  ;  not,  however,  a  wisdom  of  this  age, 
nor  of  the  rulers  of  this  age,  that  are  to  come  to  nought  ;  but 
we  do  speak  God's  wisdom  in  a  mystery,  the  hidden  wisdom, 
which  God  fore-appointed  before  the  ages  for  our  glory  :  which 
not  one  of  the  rulers  of  this  age  has  come  to  know  ;  for  had 
they  known  it,  they  would  not  have  crucified  the  Lord  of 
glory.     But  we  speak  —  as  it  is  written  —  things  that  eye  saw 
not,  and  ear  heard  not,  and  that  entered  not  into  man's  heart; 


266  REASON  AND  REVELATION. 

things  that  God  made  ready  for  those  that  love  him.  But  to 
us  did  God  reveal  them  through  his  Spirit:  for  the  Spirit 
searches  out  all  things,  even  the  depths  of  God.  For  who 
of  mankind  knows  the  things  of  the  man,  but  the  spirit  of 
the  man  which  is  in  him?  So  too  the  things  of  God,  has  no 
one  come  to  know,  but  the  Spirit  of  God.  We,  however, 
did  not  receive  the  spirit  of  the  world,  but  the  fyirit  that  is 
from  God,  that  we  may  know  the  tilings  vouchsafed  to  us  l>y 
God:  which  things  we  also  speak,  not  in  words  taught  of 
man's  wisdom,  but  taught  of  Spirit,  c.i-jxfimdii/f/  Njiirifmtl  tiling* 
by  spiritual  means.  But  a  natural  man  accepts  not  the  things 
of  the  Spirit  of  God;  for  they  are  foolishness  to  him,  and  ho 
is  not  able  to  learn  them,  because  they  are  spiritually  scanned. 
Hut  the  #j,i,-HnnJ  mini  scans  them  all;  while  he  himself  is 
M-amird  by  no  one.  For  who  learned  the  Lord's  mind  that 
he  should  instruct  him?  But  we  have  Christ's  mind;*  (1 
Corinthians  ii :  4-16.) 

In  this  passage,  Paul  includes  with  himself  the  other 
Apostles  and  all  .Evangelists,  pastors,  and  teachers  who  were 
endowed  with  the  supernatural  gifts  of  the  Holy  Spirit. 
And  with  respect  to  them  all,  he  assures  us,  that  even  in 
their  choice  and  use  of  words,  they  were  under  the  influence 
and  guidance  of  that  Spirit  which  searches  all  things,  yea 
even  the  deep  counsels  and  purposes  of  Jehovah.  His  testi- 
mony is  therefore  really  conclusive  on  the  whole  matter ;  and 
further  evidence  would  seem  to  be  wholly  superfluous.  But 
on  a  subject  of  so  much  importance,  it  is  well  to  have  line 
upon  line,  and  precept  upon  precept.  And  I  will  therefore 
presume  on  the  indulgence  of  the  reader,  while  I  merely 

*I  quote  here  from  the  very  literal  translation  of  Thomas  Sheldon 
Green.  Dr.  James  Macknight  translates  the  thirteenth  verse  as  fol- 
lows: "  Which  things  also  we  speak,  not  in  words  taught  by  human  wisdom;  but 
in  words  taught  by  the  Holy  Spirit;  explaining  spiritual  things  in  spiritual 
words." 


INSPIRATION  OF  THE  BIBLE.  267 

present,  without  note  or  comment,  a  few  more  extracts  from 
these  sacred  writings. 

3.  If  any  one  thinks  himself  to  be  a  prophet  or  spiritual 
man,  let  him  acknowledge  that  the  things  which  I  write  to  you 
are  the  commandments  of  the  Lord.     But  if  any  one  be  igno- 
rant, let  him  be  ignorant.     (1  Corinthians  xiv :  37.) 

4.  But  I  certify  you,  brethren,  that  the  Gospel  which  was 
preached  by  me,  is  not  after  man.     For  I  neither  received  it 
of  man ;  neither  was  I  taught  it,  but  by  the  revelation  of  Jesus 
Christ.     (Galatians  i:  11,  12.) 

5.  Ye  are  built  upon  the  foundation  of  the  Apostles  and 
Prophets,  Jesus  Christ  himself  being  the  chief  corner-stone. 
(Ephesians  ii :  20.) 

6.  For  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ  for 
you  Gentiles,  if  ye  have  heard  of  the  dispensation  of  the 
grace  of  God  which  is  given  me  to  you-ward :  how  that  by 
revelation  he  made  known  unto  me  the  mystery  (as  I  wrote  afore 
in  few  words;  whereby,  when  ye  read,  ye  may  understand 
my  knowledge  in  the  mystery  of  Christ)  which  in  other  ages, 
was  not  made  known  unto  the  sons  of  men,  as  it  is  now  re- 
vealed unto  his  holy  Apostles  and  Prophets  by  the  Spirit;  that 
the  Gentiles  should  be  fellow-heirs,  and  of  the  same  body, 
and  partakers  of  his  promise  in  Christ  by  the  Gospel :  whereof 
I  was  made  a  minister,  according  to  the  gift  of  the  grace  of 
God,  given  unto  me  by  the  effectual  working  of  his  power. 
(Ephesians  iii:  1-7.) 

7.  For  this  cause  also  we  thank  God  without  ceasing,  be- 
cause when  ye  received  the  word  of  God  which  ye  heard  from 
us,  ye  received  it  not  as  the  word  of  men,  but  (as  it  is  in  truth) 
the  word  of  God,  which  effectually  worketh  in  you  that  be- 
lieve.    (1  Thessalonians  ii:  13.) 

8.  For  ye  know  what  commandments  we  gave  you  by  the 
Lord  Jesus.     For  this  we  say  unto  you  by  the  word  of  the 
Lord,  that  we  who  are  alive  and  remain  unto  the  coming  of 


268  REASON  AND  REVELATION. 

the  Lord,  shall  not  anticipate  them  that  are  asleep.    (1  Thes- 
salonianfi  iv:  2—15.) 

9.  Of  which  salvation,  the  Prophets  did    inquire   and 
,10Iir  of      search  diligently,  who  prophesied  of  the  grace 

that  should  come  unto  you:  searching  what,  or 
what  manner  of  time,  the  Spirit  of  Christ  that  was  in  t!>< m 
did  i*i<jiiiji!,  when  it  textijii  •/  In  forehand  the  8i(fr'irin(/*  of  Clirid 
and  the  glory  that  should  follow.  Unto  whom  it  was  revealed, 
not  unto  themselves,  but  unto  us  t/ni/  did  •/////? /x/<r  the 
wh ic/i  are  now  reported  unto  you  by  them  that  have 
preached  the  Gospel  unto  you,  with  the  Holy  Spirit  sent  down 
from  heart  n ;  which  things  the  angels  desire  to  look  into. 
(1  Peter  i:  10-12.) 

10.  This  second  epistle,  beloved,  I  now  write  unto  you; 
in  both  of  which  I  stir  up  your  pure  minds  by  way  of  re- 
membrance :  that  ye  may  be  mindful  of  the  words  which  were 
spoken  before  by  the  holy  Prophets,  and  of  the  commandment 
of  us  the  Apostles  of  the  Lord  and  Savior.    (2  Peter  iii :  1,  2.) 

11.  This  is  he  that  came  by  water  and  blood,  even  Jesus 
Testimony  of      Christ ;  not  by  water  only,  but  by  water  and 

blood.  And  it  is  the  Spirit  that  beareth  witness, 
because  the  Spirit  is  truth.  If  ye  receive  the  witness  of  men, 
the  witness  of  God  is  greater:  for  this  is  the  witness  of  God, 
vh  Ich  he  hath  testified  of  his  Son.  (1  John  v :  6—9.) 

12.  The  Revelation  of  Jesus  Chrixf,  which  God  gave  unto 
him  to  show  unto  his  servants  things  which  must  shortly 
come  to  pass :  and  he  sent  and  signified  it  by  his  angel  unto 
his  servant  John.     I  ivas  in  the  Spirit,  on  the  Lord's  Day, 
and  I  heard  behind  me  a  great  voice  of  a  trumpet,  saying :  I 
am  Alpha  and  Omega,  the  First  and  the  Last:  and  what 
thou  scest,  write  in  a  book,  and  send  it  unto  the  seven  churches 
which  are  in  Asia:  unto  Ephesus,  and  unto  Smyrna,  and 
unto  Pergamus,  and  unto  Thyatira,  and  unto  Sardis,  and  unto 
Philadelphia,  and  unto  Laodicea.    (Revelation  i :  1, 10, 11.) 


INSPIRATION  OF  THE  BIBLE  269 

13.  Unto  the  angel  of  the  Church  of  Ephesus  write: 
These  things  saith  He  that  holdeth  the  seven  stars  in  his  right 
hand  ;  who  walketh  in  the  midst  of  the  seven  golden  candle- 
sticks.    He  that  hath  an  ear  let  him  hear  what  the  Spirit 
saith  unto  the  Churches.    (Eevelation  ii :  1,7.)    See  also  each 
of  the  following  letters,  addressed  to  the  other  six  churches. 

14.  And  he  said  unto  me,  These  sayings  are  true  and  faith- 
ful.    And  the  Lord  God  of  the  holy  Prophets  sent  his  angel 
to  show  unto  his  servants  the  things  which  must  shortly  be  done. 
Behold  I  come  quickly :  blessed  is  he  that  keepeth  the  sayings 
of  the  prophecy  of  this  book.     For  I  testify  unto  every  man 
that  heareth  the  words  of  the  prophecy  of  this  book,  that  if 
any  man  add  unto  these  things,  God  will  add  unto  him  the 
plagues  that  are  written  in  this  book.     And  if  any  man  will 
take  away  from  the  words  of  the  book  of  this  prophecy,  God 
will  take  away  his  part  out  of  the  Book  of  life,  and  out  of  the 
Holy  City,  and  from  the  things  which  are  written  in  this  book. 
(Revelation  xxii:  6,  7,  18,  19.) 

Any  attempt  to  explain  and  to  apply  this  evidence,  is,  I 
think,  wholly  unnecessary.     Every  thoughtful 

TI  •  •  /•  Conclusion. 

reader  will  readily  perceive,  that  in  each  of  the 
preceding  extracts,  there  is  at  least  a  clearly  implied  claim 
to  Divine  inspiration:  and  in  some  of  them  this  claim  is 
categorically  asserted.  Even  in  the  last  quotation  from  the 
Apocalypse,  there  is  a  distinction  as  broad  as  the  heavens, 
made  between  that  book  and  all  writings  of  mere  human  au- 
thority. And  hence  it  follows  logically,  according  to  all  just 
laws  of  evidence,  that  no  part  of  the  New  Testament  is  of 
human  invention;  but  that  it  was  all  dictated  through  the 
inspired  Apostles  and  Prophets  of  our  Lord  and  Savior 
Jesus  Christj  by  the  Spirit  of  the  Living  God. 


270  REASON  AND  REVELATION. 


CHAPTER  III. 

THEORIES  OF  INSPIRATION. 

SECTION  I. — FALSE  THEORIES  OF  INSPIRATION. 

THAT  the  entire  Bible,  consisting  of  the  thirty-nine  canon- 
Ti.. •/.,.-/ ..r  i>i-  iwil  books  of  the  Old  Testament  and  the  twen- 
ti'.n  i""now~a  tv-SCV('n  1)(»"ks  ot'  tlic  New  Testament,  is  the 
B.tii.-.i  qui-s-  inspired  word  of  God,  has,  I  think,  been  clearly 
and  satisfactorily  proved  by  the  evidence  al- 
ready submitted :  and  henceforth  we  will  therefore  consider 
this  as  an  established  fact.  And  if  all  persons  would  be  sat- 
isfied with  this  result,  and  simply  receive  the  written  word, 
as  they  would  receive  the  living  and  audible  voice  of  Je- 
hovah from  the  top  of  Sinai  or  from  the  depths  of  heaven 
itself,  any  further  discussion  of  the  subject  would  be  wholly 
unnecessary. 

But  just  here  lies  the  difficulty.  Constituted  as  we  now 
ity  of  are,  men  will  reason  and  philosophize  and  spec- 
ttoorr  on  this*5  ulate  on  this,  as  they  are  wont  to  do  on  other  sub- 
jects: some  for  one  purpose,  and  some  for  an- 
other ;  some  running  to  one  extreme,  and  some  to  that  which 
is  the  directly  opposite.  And  hence  the  necessity  of  having, 
if  possible,  a  correct  theory  of  inspiration,  as  far  at  least  as 
human  reason  is  capable  of  comprehending  the  subject. 

But  first  of  all  it  may  be  well  to  notice  briefly  some  of 

raise  theories      ^ie  ^se  tneories  °^  inspiration.   These  are  very 
numerous  and  various.     But  perhaps  the  most 


INSPIRATION  OF  THE  BIBLE.  271 

prominent  and  important  of  them  may  all  be  regarded  as 
species  or  modifications  of  some  one  of  the  three  following : 

I.  The  first  of  these  is  commonly  called  the  Mechanical 
Theory  of  Inspiration.    According  to  this  theory,    Mechanica| 
the  writers  of  the  Bible  were  all  the  mere  pas-    Theory  of  in- 

n  .-,       TT    i       ci     •    •,         spiration. 

si ve  instruments  or  penmen  of  the  Holy  Spirit : 

or,  at  any  rate,  they  did  nothing  more  than  act  as  the  mere 

amanuenses  of  the  Spirit.    They  are  supposed  to  have  merely 

recorded  the  words  and  ideas  of  the  Spirit  just  as  Tertius 

recorded  the  words  and  ideas  of  Paul  in  his  Epistle  to  the 

Romans. 

II.  Next  in  order  is  the  Theory  of  Natural  Inspiration. 
This  admits  of  a  great  many  different  grades 

J  Theory  of  Nat- 

and  shades  of  meaning.      Some  make  it  consist    urai  inspira- 
wholly  in  the  natural  influence  of  the  subject  on 
the  powers  and  susceptibilities  of  the  human  mind:  while 
others  concede  that  it  includes  also  some  degree  of  providen- 
tial influence.     But  all  of  this  school  seem  to  think  that  the 
inspiration  of  Isaiah  differs  but  little  from  that  of  Homer ; 
and  that  the  inspiration  of  Paul  was  essentially  the  same  in 
kind,  as  that  of  Demosthenes. 

III.  Others  again  attempt  to  occupy  medium  ground  on 
this  subject.     They  concede  that  the  thoughts 

J  «5  Theory  of  ]S7oe- 

were  all  suggested  by  the  Holy  Spirit;  but  they    maticai  inspi- 
insist  that,  in  all  cases,  the  writers  were  left  to 
express  their  thoughts  in  words  of  their  own  choice.     This 
for  the  sake  of  distinction  may  be  called  the  Noematical  The- 
ory of  Inspiration* 

It  is  obvious  therefore  that  Reason  has  something  to  do 
in  the  settlement  of  this  question.    And  first  of    First  offlce  of 
all,  it  belongs  to  her  to  decide  on  the  proper  cri-    Reason  in  rela- 

7  tion  to  such 

teria  by  means  of  which  every  theory  should  be    matters. 

*  From  vooq  the  mind ;  voeu  to  exercise  the  mind ;  vorjfia  a  thought ;  and 
hence  the  noematical,  pertaining  to  the  thoughts. 


272  REASON  AND  REVELATION. 

tested.  This  she  has  already  done  in  many  other  cases.  In 
proper  tost  of  every  department  of  science  it  is  now  a  settled 
every  theory.  rule,  that  if  a  p)*oposed  theory  serves  to  explain 
all  the  facts  and  phenomena  involved  in  the  case,  it  should  be 
accepted  as  true  and  valid :  but  if  not,  that  it  should  then  be 
rejected.  On  this  principle,  the  Newtonian  or  Corpuscular 
Theory  of  Lii^ht,  was  final!  v  abandoned.  It  very 

Illustration.          ,  '    ..  f  .     ,  . 

beautifully  accounts  for  most  of  the  phenomena 
of  optics.  But  because  it  fails  to  explain  a  few  of  them,  it 
is  now  rejected  by  most  Natural  Philosophers.  And  for  the 
same  reason,  they  also  reject  the  Franklin  Theory  of  Elec- 
tricity. 

If,  then,  we  accept  this  rule  as  a  means  of  testing  the  afore- 
said theories  of  inspiration,  it  is  very  obvious  that  they  must 
all  be  rejected  as  false  and  inadequate.  For, 

1.  The  Mechanical  Theory  fails  to  account  for  the  human 
Defects  of  the  element  that  is  so  very  prominent  in  all  the 
;"X-  sacred  writings  of  both  the  Old  and  the  New 
epiration.  Testament.  If  the  inspired  writers  were  but 

the  mere  penmen  of  the  Holy  Spirit,  then  indeed  we  might 
expect  to  find  in  the  Bible,  no  other  varieties  and  diversities 
of  style,  than  such  as  would  naturally  arise  out  of  the  various 
subjects  discussed.  The  style  of  Job  would  in  all  respects 
be  the  style  of  David,  and  Isaiah;  and  the  four  narratives 
of  Matthew,  Mark,  Luke,  and  John,  would  all  be  character- 
ized by  the  same  modes  of  thought  and  style  of  expression. 
But  every  attentive  reader  of  the  Scriptures,  knows  very  well 
that  this  is  not  the  case.  Diversity  of  style  is  a  marked  and 
well-defined  characteristic  of  all  the  Old  and  New  Testament 
writers.  The  style  of  Moses  diifers  as  much  from  that  of 
Isaiah  or  Paul,  as  the  style  of  Plato  differs  from  that  of 
Homer  or  Demosthenes.  And  hence  we  are  constrained  to 
reject  as  false,  every  theory  of  inspiration  which  does  not 


INSPIRATION  OF  THE  BIBLE.  273 

recognize  human  agency  in  every  book  and  chapter  of  the 
Holy  Bible. 

2.  The  Theory  of  Natural  Inspiration  is  even  more  absurd 
and  unsatisfactory  than  the  Mechanical  Theory.    Defects  of  the 
It  utterly  fails  to  account  for  those  wonderful  rev-    urai^Lpka^" 
elations  respecting  God,  the  mystery  of  redemp-    tlon> 

tion,  and  the  future  history  and  destiny  of  mankind  which 
abound  throughout  the  whole  Bible.  And  besides,  it  is  wholly 
inconsistent  with  the  promises  of  Christ  to  his  Apostles,  and 
the  often-repeated  declarations  of  the  inspired  writers.  "  It 
is  not  ye  that  speak,"  says  Christ ;  "  but  the  Spirit  of  your 
Father  which  epeaketh  in  you."*  And  David  says,  "The 
Spirit  of  the  Lord  spake  by  me,  and  his  word  was  in  my 
tongue."f  Such  repeated  declarations  of  both  Old  and  New 
Testament  writers  are  utterly  inconsistent  with  every  form 
and  phase  of  the  Theory  of  Natural  Inspiration. 

3.  Nor  does  the  Noematical  Theory  meet  and    Defectsofth9 
satisfy  all  the  requirements  of  the  case.   It  is  evi-    Noematical 
dently  inconsistent, 

1.)  With  the  promises  of  Christ  to  his  Apostles.  When 
he  first  sent  them  out  as  the  advocates  and  defenders  of  the 
truth,  he  admonished  them  to  take  no  thought,  either  as  to 
the  matter  or  the  manner  of  their  discourses ;  to  have  no  con- 
cern about  either  the  thoughts  or  the  words  of  their  addresses. 
For,  said  he,  both  the  re  and  the  TT^C  ;  both  the  matter  and 
the  manner  of  your  arguments  and  your  defenses,  shall  be 
given  you  in  the  same  hour  that  they  become  necessary,  by 
the  Spirit  of  your  Father.J 

(2.)  It  is  inconsistent  with  the  often-repeated  declarations 
of  the  inspired  Apostles  and  Prophets.  Paul,  for  instance, 
assures  us  that  he  and  his  spiritual  brethren  did  not  speak 
the  things  of  God  in  words  taught  by  man's  wisdom,  but  in 

*  Matt,  x :  20.  f  2  Samuel  xxiii :  2. 

JMatt.  x:  19,20. 

18 


274  REASON  AND  REVELATION. 

words  taught  by  the  Holy  Spirit ;  expounding  spiritual  things 
by  spiritual  means  or  in  spiritual  words* 

(3.)  It  is  further  evident  that  the  force  of  a  whole  propo- 
sition often  depends  on  the  use  of  a  single  word,  or  even  on 
some  modification  of  a  word,  which  no  human  sagacity  might 
be  able  to  supply.  In  Matthew  xxii :  32,  for  instance,  Christ 
founds  an  important  argument  on  the  use  of  the  present 
tense  of  the  verb  to  be.  "  I  am,"  said  Jehovah,  "  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob." 
This,  he  argues,  implies  that  Abraham,  and  Isaac,  and  Jacob 
were  still  living  when  God  spoke  these  words  unto  Moses, 
about  one  hundred  and  ninety-eight  years  after  the  so-called 
natural  death  of  Jacob,  and  about  three  hundred  and  thirty- 
one  years  after  the  death  of  Abraham.  Another  very  good 
illustration  of  this  important  fact,  is  found  in  Galatiaus  iii : 
16,  in  the  use  of  the  word  seed  (ffnep/jta)  in  the  singular 
number. 

(4.)  The  necessity  of  verbal  as  well  as  noematical  inspira- 
tion is  further  evident  from  the  fact  that,  the  Prophets  and 
Apostles  often  failed  to  comprehend  fully  the  thoughts  that 
were  to  be  expressed.  Like  Moses  in  building  the  taber- 
nacle, they  were  constantly  employed  in  setting  up  types  and 
striking  off  documents,  which  they  themselves  did  not  and 
could  not,  at  the  time,  fully  understand.  This  is  evident 
from  many  passages  in  both  Testaments.  Caiaphas,  for 
instance,  did  not  even  apprehend  the  proper  scope  of  the 
prophecy  which  he  uttered  concerning  the  death  of  Christ.f 
And  that  the  Prophets  and  even  the  angels  failed  to  com- 
prehend many  of  the  Oracles  of  the  Old  Testament,  is  clearly 
taught  by  Peter  in  the  following  brief  extract  from  his  first 
epistle :  " Of  which  salvation"  says  he,  " the  Prophets  have 
inquired  and  searched  diligently,  who  prophesied  of  the  grace 
that  should  come  unto  you.  Searching  what  or  what  manner 
*lCor.  ii:  13.  tJohnxi:  49-52. 


INSPIRATION  OF  THE  BIBLE.  275 

of  time,  the  spirit  of  Christ  which  was  in  them  did  signify  when 
it  testified  beforehand  the  sufferings  of  Christ,  and  the  glory 
that  should  follow.  Unto  whom  it  was  revealed,  that  not  unto 
themselves,  but  unto  us  they  did  minister  the  things,  which  are 
now  reported  unto  you,  by  them  that  have  preached  the  Gospel 
unto  you  with  the  Holy  Spirit  sent  down  from  heaven  ;  which 
things  the  angels  desired  to  look  into."  *  It  is  therefore  evi- 
dent that  every  theory  of  inspiration  should  be  rejected  as 
false  and  inadequate  which  does  not  recognize  the  agency  of 
the  Holy  Spirit  in  every  word  as  well  as  in  every  thought  of 
the  Holy  Bible. 

What  I  have  now  said  is  perhaps  sufficient  to  put  the 
reader  on  his  guard  against  all  false  theories  of  inspiration  : 
and  if  so,  we  may  now  pass  to  the  consideration  of  the  true 
theory.  But  as  preliminary  to  this,  it  may  be  well  to  give 
some  explanation  of  the  Natural,  the  Providential,  and  the 
Miraculous,  in  the  Divine  administration.  This  I  will  en- 
deavor to  do  in  the  following  section. 

SECTION  II.  —  CONSIDERATION  OF  THE  NATURAL,  THE 
PROVIDENTIAL,  AND  THE  MIRACULOUS  IN  THE  DIVINE 
ADMINISTRATION. 


There  are  three  elements  in  the  Divine  administration  — 
three  ways  in  which  God's  power  is  exercised    The  three  eie- 

m/n!8  .°f  CT° 

administra- 


and  manifested—  with  which  every  student  of    mn8  °  CT°d'fl 

* 


the  Bible  should  be  very  familiar.     These  are 
the  Natural,  the  Providential,  and  the  Miraculous. 

Of  these  the  natural  element  lies  most  on  the  surface,  and 
is  therefore  most  obvious  to  our  senses.    It  con-    In  what  the 
sists  in  those  second  causes  which  God  has  him-    Natural  Eie- 
self  created,  and  which  he  has  made  to  operate 
according  to  certain  fixed  and  well-defined  laws.     It  con- 
*1  Peter  i:  11,  12. 


276  REASON  AND  REVELATION. 

sists  in  the  power  which  he  has  himself  actually  imparted 
to  all  created  things  for  the  good  and  government  of  all. 

Thus,  for  instance,  he  has  made  every  atom  of  matter  a 
Examples  and  depository  of  his  power :  so  that  all  bodies  now 
illustrations.  actually  attract  and  influence  each  other,  directly 
as  their  quantities  of  matter,  and  inversely  as  the  squares  of 
their  distances.  The  paper  now  before  me  puts  forth  an 
influence  that  actually  reaches. to  every  sun,  and  moon,  and 
star,  and  comet  in  the  vast  empire  of  Jehovah. 

And  hence  it  is  evident,  that  all  the  powers  of  nature  are 
The  forces  of  kut  ^tlPar^  powers.  They  are  but  the  Divine 
nature  are  aii  influence  treasured  up  in  the  depositories  of  both 
mind  and  matter; — of  both  the  material  and  the 
immaterial,  for  the  regulation,  government,  and  harmony  of 
the  whole  created  universe. 

These  powers  and  forces  of  nature  have  all  been  divinely 
They  are  also  estimated  and  adapted  to  each  other.  The 
divinely  esti-  mountains  were  all  weighed  in  scales  and  the 
hills  in  a  balance.  And  the  statics  and  dynam- 
ics of  each  and  every  planet,  were  all  computed  and  pro- 
portioned according  to  the  constitution  and  organization  of 
its  varied  and  respective  tenantry. 

No  doubt,  then,  these  natural  forces  all  occupy  a  very 
Their  proper  important  place,  and  perform  a  very  important 
theVivine'ad-  Part  in  the  Divine  administration.  They  are, 
ministration.  ^  fae  mathematician  would  say,  the  constant 
quantities  by  means  of  which  God  brings  about  many  a  re- 
sult, and  works  out  many  a  problem  in  his  moral,  as  well 
as  in  his  physical  government. 

But  in  a  complex  government  such  as  God  exercises  over 
Necessity  of  his  immense  universe,  imparted  power  is  not  suf- 
l^eTas  an  ficient-  To  meet  successfully  all  the  wants  and 
element  of  contingencies  of  such  an  empire  as  Jehovah's,  im- 

God's  govern-  . 

ment.  pressed  power,  or  some  modifying  and  regulating 


INSPIRATION  OF  THE  BIBLE.  277 

force,  is  also  indispensable.  It  is  especially  so  in  the  moral 
and  spiritual  department  of  the  Divine  government;  and  in 
those  physical  operations  that  are  most  intimately  connected 
with  the  moral. 

And  hence  it  is,  that  the  more  abstract  physical  phenom- 
ena are  always  the  most  easily  explained  and  ac-    simplicity  Of 
counted  for  on  purely  philosophical  principles :    pbhe  £"™ly 
and  that  as  we  approach  man,  science  becomes    sciences. 
more  and  more  complex  and  inexplicable.    Suns,  moons,  and 
stars,  for  instance,  all  seem  to  move  chiefly  if  not  exclusively 
under  the  influence  of  imparted  power  or  second  causes.   And 
in  inert  matter  these  causes  are  all  fixed  quantities :  quanti- 
ties that  can  be  easily  and  definitely  estimated.     And  hence 
the  skillful  astronomer  can  easily  estimate  the  exact  number 
and  character  of  all  the  eclipses  and  transits  that  will  occur 
within  any  given  period. 

But  it  is  not  so  in  the  moral  and  spiritual  department  of 
the  Divine  government:  nor  in  those  links  in 

Complexity   of 

the  chain  of  causation  that  serve  to  connect  the  the  moral  and 
physical  with  the  moral ;  the  material  with  the 
immaterial.  Here  there  is  also  of  necessity  the  additional 
element  of  impressed  power.  Second  causes  are  not  sufficient. 
Their  influence  must  often  be  increased,  or  diminished,  or  vari- 
ously modified,  according  to  the  object  and  purpose  of  Him  who 
is  himself  the  cause  of  all  causes. 

Take,  for  example,  the  science  of  Meteorology.     In  it,  we 
have  the  same  imparted  forces  or  second  causes 

Illustration 

operating  from  year  to  year.  The  earth  is  the  from  Meteoroi- 
same:  its  amount  of  water,  and  caloric,  and 
electricity  is  the  same ;  its  orbit  and  its  revolutions  are  the 
same;  and  its  relations  to  the  sun,  and  moon,  and  stars  are 
very  nearly  the  same,  during  each  successive  cycle.  And 
reasoning  therefore  from  second  causes  or  imparted  forces 
alone,  we  would  of  course  be  led  to  infer,  that  the  resulting 


278  REASON  AND  REVELATION. 

phenomena  of  each  successive  year,  would  be  ever  and  invaria- 
bly the  same :  that  during  each  and  every  return  of  the  four 
seasons  of  the  year,  we  would  have  the  same  amount  of  rain, 
and  snow,  and  hail,  and  vapor,  and  cold,  and  heat,  and  storm, 
and  tempest.  But  our  experience  gives  us  a  very  different 
iv<ult.  It  proves  to  us,  that  these  phenomena  are  all  very 
uncertain :  and  that  it  is  really  much  easier  to  estimate  all 
the  eclipses  that  will  occur  within  the  next  twelve  months, 
than  to  determine,  with  certainty,  the  kind  of  weather  that 
we  will  have  within  the  next  twelve  days. 

To  the  mere  Naturalist,  this  is,  of  course,  wholly  inexpli- 
cable.    But  to  the  Christian  philosopher,  it  is 

Cause  and  rea- 
son of  all  these  all  plain  and  obvious.  He  sees  in  the  benevo- 
lent design  and  purposes  of  God,  a  reason  for 
all  these  changes  and  variations.  And  he  sees,  moreover,  in 
God's  impressed  power,  a  cause  sufficient  to  produce  them. 
His  own  Reason  enlightened  by  Revelation,  assures  him  that 
the  same  great  and  good  Being  who  created  the  universe, 
continues  to  govern  it:  and  that  its  successful  administra- 
tion for  the  education  of  man,  and  the  good  of  all,  must  of 
necessity  often  require  the  controlling  and  modifying  influ- 
ence of  Divine  power  variously  exercised.  Sometimes  this 
may  be  done  through  the  instrumentality  of  angels ;  some- 
times, through  good  or  bad  men ;  sometimes,  through  Satan 
and  his  angels ;  sometimes,  through  the  laws  and  ordinances 
of  the  irrational  and  inanimate  creation;  and  sometimes 
through  several  or  all  of  these  agencies  and  instrumentalities 
combined :  but  in  all  cases  God  himself  is  the  moving  cause. 

Here,  then,  we  have  clearly  denned  the  second  or  provi- 
Difference  be-      dential  element  of  the-  Divine  administration. 

tween  the  Nat-      -r,  •    ,  /"i    j>        •  7  j«/»   • 

uraiandthe  '  •"  consists  in  (jrod  s  impressed  or  modifying 
Providential.  pOwer ;  as  the  natural  element  consists  in  his 
imparted  power.  It  is  therefore  wholly  distinct  from  the 
natural ;  but  nevertheless  it  always  operates  in,  and  by,  and 


INSPIRATION  OF  THE  BIBLE.  279 

through  that  which  is  natural ;  and  according  to  the  laws 
and  forces  of  nature. 

And  hence  we  see  why  it  is,  that  to  the  superficial  ob- 
server, the  hand  of  God  is  never  manifest  in  the    The  Providen 
workings  of  his  providence.     As  it  always  op-    mistaken  for  ° 
crates,  in  such  cases,  according  to  nature's  laws,    the  NatnraL 
and  merely  serves  to  give  tone,  and  energy,  and  direction  to 
the  forces  of  nature,  it  is  of  course  wholly  invisible  to  the 
eye  of  sense.     And  to  the  unreflecting  mind,  the  effect,  in 
most  cases,  seems  to  be  wholly  natural;  or  owing  entirely 
to  the  power  and  influence  of  second  causes. 

The   imprisonment  of  Joseph   in   Egypt,   for   example, 
seemed   to  be  wholly  and  altogether  natural. 

t  J  Illustration 

The  partiality  of  his  father  very  naturally  ex-  from  the  MS- 
cited  the  jealousy  of  his  brethren ;  and  this  again 
naturally  led  them  to  sell  him  to  the  Ishmaelites,  whose 
business  it  was  to  carry  slaves  and  merchandise  into  Egypt. 
The  great  beauty  and  amiability  of  Joseph,  in  like  manner, 
excited  the  lust  of  his  mistress ;  and  her  disappointment 
naturally  led  her  to  complain  to  her  husband,  who  in  re- 
venge naturally  cast  Joseph  into  prison.  And  this  again, 
as  the  narrative  shows,  very  naturally  prepared  the  way  for 
his  introduction  to  Pharaoh ;  and  for  his  promotion  to  the 
viceroyalty  of  Egypt.  In  all  this,  therefore,  the  naturalist 
sees  and  recognizes  nothing  more  than  the  energy  and  op- 
eration of  second  causes.  But  the  believer  in  Divine  Reve- 
lation perceives  in  every  link  in  this  long  chain  of  causation, 
the  rational  workings  and  operations  of  a  special  providence : 
and  that  too  with  special  reference  to  the  fulfillment  of  the 
several  promises  that  God  had  made  to  Abraham  concern- 
ing his  posterity. 

Sometimes  indeed  the  hand  of  God  becomes    illustration 
more  manifest.    In  some  cases  the  natural  vail    from  t.h!Tbi8" 

tory  of  Mor- 

or  covering  becomes  so  very  transparent,  that 


280  REASON  AND  REVELATION. 

the  hand  of  Providence  is  seen  through  it,  working  out  re- 
sults that  are  otherwise  wholly  inexplicable.  It  would  puz- 
zle a  naturalist,  for  example,  to  explain  by  the  mere  energy 
and  operation  of  second  causes,  the  fall  of  Haman  and  the 
promotion  of  Mordecai.*  How  did  it  happen  that  the  pur- 
pose of  Ahasuerus  was  so  suddenly  changed  in  this  critical 
case?  Why  did  his  sleep  go  from  him ;  and  why  were  the 
records  of  hi.s  empire  required  to  be  read  in  his  presence? 
How  did  it  happen,  that  the  scribe  turned  to  the  very  page 
that  contained  an  account  of  the  fidelity  and  loyalty  of  Mor- 
decai?  AVhy  was  the  king's  mind  then,  and  for  the  first 
time,  so  deeply  impressed  with  a  sense  of  gratitude  to  so 
humble  a  subject;  and  with  a  fixed  purpose  to  promote  him 
to  honor  and  distinction?  And  how  did  it  happen  that  Ha- 
man was  made  the  instrument  of  Mordecai's  promotion,  and 
the  cause  of  his  own  dishonor  and  destruction  ? 

Manifestly  such  events  can  be  accounted  for,  only  on  the 
The  only  ra-  hypothesis  of  a  special  Providence :  only  through 
explaining  Of  *ne  agency  of  Him  who  has  at  his  command  all 
such  events.  ^he  powers  and  resources  of  nature;  and  who 
can  therefore,  with  the  utmost  facility,  turn  the  hearts  of 
kings  as  the  rivers  of  water  are  turned,  and  cause  all  created 
things  to  work  together  for  the  good  of  his  children.  To 
Him  be  glory,  and  dominion,  and  power,  and  thanksgiving 
for  ever  and  ever.  Amen. 

To  this  twofold  agency,  the  natural  and  the  providential, 
may  therefore  be  referred  most,  if  not  all,  the 

When  miracu-  »  ' 

lous  power  is      events  that  are  now  occurring  in  at  least  this 
earthly   province   of  the   Divine   government. 
God  is  the  most  exact  and  particular  of  all  economists.    He 
never  uses  superfluous  means  for  the  accomplishment  of  any 
purpose.    If  the  natural  is  sufficient,  he  never  uses  the  provi- 
dential :  and  if  the  natural  and  providential  are  sufficient, 
*  See  Esther  vi  and  vii. 


INSPIRATION  OF  THE  BIBLE.  281 

he  never  uses  the  miraculous.  But  when  these  are  not  suffi- 
cient ;  when  the  natural  and  the  providential  are  both  inad- 
equate .to  his  ends  and  purposes — then,  rising  above  all  the 
laws,  and  forces,  and  formulse  of  nature,  he  simply  effects  by 
his  own  immediate  and  direct  agency,  whatever  In  what  it  con. 
is  his  will  and  his  purpose.  This  is  what  we  sist3- 
call  the  miraculous  element  of  the  Divine  administration. 

Sometimes  this  miraculous  power  is  exercised  independ- 
ently of  all  the  laws  and  forces  of  nature;  some-  Mo(ies  inwhich 
times  in  direct  opposition  to  these  laws  and  rairacul.ous 

power  is  exer- 

forces;  but  most  frequently  it  is  put  forth  in    cised. 
connection  with  them. 

An  example  of  the  first  mode  in  which  miraculous  power 
is  exercised,  is  seen  in  the  primitive  creation,  nitration  of 
Previous  to  this,  there  were  no  second  causes.  the  first  mndft' 
God  alone  was,  and  nothing  else  beside  him.  And  the  first 
miracle  therefore  consisted  in  giving  being  and  attributes  to 
nature.  God  simply  spoke,  and  it  was  done :  he  com- 
manded, and  it  stood  fast. 

An  illustration  of  the  second  mode  of  miraculous  agency 
is  given  in  the  account  that  we  have  of  the  sep- 

Illustrations  of 

aration  of  the  waters  of  the  Red  Sea ;  and  of  the    *he  second 
sun  and  moon's  standing  still  at  the  command 
of  Joshua.     The  motion  of  the  sun  ten  degrees  backward,  as 
indicated  by  the  dial  of  Ahaz,*  is  also  another  very  remark- 
able instance  of  miraculous  power,  exercised  in  opposition 
to  the  tremendous  powers  and  forces  of  nature. 

But  in  most  miraculous  manifestations,  the  natural,  the 
providential,  and  the  miraculous  are  all  united.  ninstration  of 
And  in  such  cases,  the  miraculous  is  but  the  thethirdmode- 
supplement  of  the  natural  and  the  providential.  As,  for  in- 
stance, in  the  Noahic  deluge.  Here  the  forces  of  nature 
were  evidently  employed,  so  far  as  they  could  be  made 
*  Isaiah  xxxviii:  8. 


282  REASON  AND  REVELATION. 

available  by  providential  agency.  The  internal  fires  of  the 
earth,  served,  in  all  probability,  to  elevate  and  break  up  the 
fountains  of  the  great  deep :  and  the  forces  of  attraction  and 
repulsion  are  still  visible  in  every  particle  of  drift  that  is 
now  found  on  both  hemispheres.  But  the  same  great,  and 
good,  and  Almighty  Being  that  gave  new  instincts  to  the 
saved  animals,  was  evidently  present  through  the  entire 
scene,  working  both  providentially  and  miraculously,  as  the 
circumstances  of  the  case  might  require.  He  resolved  to 
punish  an  ungodly  world;  and  to  change,  in  some  respects, 
the  course  and  ordinances  of  nature;  and  it  was  done. 

How  vast  then  and  how  various  are  the  resources  of  the 
variety  ami  Almighty!  What  folly  it  is  to  attempt  to  set 
i-xt.-nt  of  God's  limits  to  his  power;  or  to  prescribe  the  mode, 
by,  and  in,  and  through  which  it  may  and  it 
must  be  exercised!  All  the  immense  powers,  and  energies 
and  resources  of  nature  are  evidently  at  his  disposal.  And 
when  these  are  not  sufficient,  he  has  but  to  draw  from  the 
infinite  depths  and  resources  of  his  own  Divinity,  whatever 
is  necessary  for  the  accomplishment  of  his  ends  and  pur- 
poses. 

Let  it  then  be  our  wisdom  to  leave  to  God  the  ways,  and 
in  what  man's  means,  and  modes  of  his  own  operations ;  and 
happlness'con-  simply  to  use,  with  all  possible  diligence  and 
8i8t-  prudence,  the  means  of  life  and  happiness  with 

which  he  has  so  highly  favored  us.  Let  us  remember,  that 
God  has  given  to  us,  no  direct  control  over  either  the  provi- 
dential or  the  miraculous.  These  are  his  prerogatives.  But 
to  us  he  has  committed  the  natural,  both  physical  and  moral, 
so  far  as  it  is  necessary  in  order  to  promote  and  to  secure 
our  present  and  eternal  well-being.  Let  us  not  then  be  de- 
ceived. God  is  not  mocked.  For  whatsoever  a  man  sows 
that  shall  he  also  reap.  They  that  sow  to  the  flesh,  shall 
of  the  flesh  reap  corruption :  but  they  that  sow  to  the  Spirit, 


INSPIRATION  OF  THE  BIBLE.  283 

shall  of  the  Spirit  reap  life  everlasting.     So  God  has  de- 
creed :  and  so  he  will  certainly  bring  it  to  pass. 


SECTION  III.—  THE  TRUE  THEORY  OF  INSPIRATION. 

From  the  premises  now  submitted,  it  will  not  be  difficult 
to  state  in  a  few  words  the  True  Theory  of  In-    statement  of 
spiration,  so  far  as  the  subject  can  be  understood    0™  ofiLpira- 
by  our  finite  reason.    The  following  propositions    tion- 
embrace  all  that  it  is  really  necessary  we  should  understand 
on  this  very  interesting  but  difficult  subject. 

I.  It  is  evident  that  the  Holy  Spirit  exercised  a  very  special 
providential  and  miraculous  influence  over  both  the    Worda  and 
words  and  the  thoughts  of  the  Old  and  New  Testa-    thoughts,  both 
ment  writers.     The  proof  of  this  proposition  has 

already  been  stated  with  sufficient  fullness. 

II.  But  as  God  never  employs  unnecessary  means  in  any 
case  ;  as  he  never  exercises  his  power  providen-    co-existence  of 
tially  when  existing;  natural  means  are  adequate    the  v^m?  and 

^  °  ±  the  humau  ele- 

to  the  end  proposed;*  nor  miraculously  when    ments. 

*  I  would  not  presume  to  affirm  dogmatically  that  any  event  in  the  Di- 
vine government  occurs  without  the  special  providence 
of  God.     Certain  it  is  that  the  hairs  of  our  heads  are  all    Extent  of  God's 
numbered;  that  not  a  sparrow  falls  to  the  ground  with-  ^ 


out  the  care  of  our  Heavenly  Father  (Matt,  x  :  29-31)  ;  and 
that  every  flower  that  adorns  and  beautifies  our  gardens  and  our  land- 
scapes, is  a  proof  and  illustration  of  the  special  providence  of  Him  who 
clothes  the  herbage  of  the  field  which  to-day  is,  and  to-morrow  is  cast 
into  the  oven  for  fuel.  (Matt,  vi  :  30.)  But  as  many  of  the  celestial  phe- 
nomena have  been  successfully  brought  within  the  fixed  and  definite 
limits  of  mathematical  formulae;  as  eclipses  and  transits,  for  example, 
have  been  frequently  and  unerringly  calculated,  simply  on  the  assumed 
ground  of  these  imparted  forces  which  science  has  so  very  definitely  esti- 
mated ;  it  seems  probable,  that  the  planets  ordinarily  move  solely  and  ex- 
clusively under  the  influence  of  natural  causes.  At  all  events,  this  much 
is  evident  from  God's  general  administration,  that  in  all  his  providential 


284  REASON  AND  REVELATION. 

natural  and  providential  means  are  sufficient  for  his  purpose, 
it  follows  in  the  second  place,  that  in  making  the  Bible  what 
it  ought  to  be,  he  used  all  the  learning  and  talents  of  the  several 
writers  that  composed  it,  so  far  as  these  natural  means  could  be 
rni(«le  (irniluhle;  just  as  he  used  the  forces  of  nature  in  pro- 
ducing the  Noahic  deluge,  and  as  Christ  used  the  five  loaves 
and  two  fishes  in  feeding  five  thousand  men.  And  hence  we 
see  that  in  one  sense,  every  word  and  every  thought  of  the 
entire  Bible  is  of  God;  and  in  another  and  subordinate  sense, 
that  every  word  and  every  thought  of  the  Bible  is  also  of 
man:  and  consequently,  that  the  Divine  and  the  human  ele- 
men:  i  in  all  parts  of  the  Sacred  Scriptures. 

III.  On  the  same  principle  of  Divine  economy,  it  also 
piTT.nt.i-  follows,  that  an  equal  degree  of  inspiration  was 
•  "<-i'i-  not  always  necessary  in  every  case.  To  qualify 
Moses  or  Paul  to  reveal  the  future;  or  to  de- 
velop either  in  type  or  in  fact,  the  mysteries  of  redemption, 
would  seem  to  require  a  much  higher  degree  of  Divine  in- 
fluence than  that  which  was  necessary  in  order  to  enable  him 
to  record  unerringly  those  facts  that  fell  under  his  own  im- 
mediate observation. 

In  both  cases,  the  miraculous  aid  of  the  Holy  Spirit  was 
indispensable.  Without  this,  no  man  would  have  been  able 
to  decide  infallibly  \vhat  should,  and  what  should  not  be  re- 
corded ;  what  degree  of  prominence  should  be  given  to  one 
event,  and  what  to  another.  Who  of  us,  for  instance,  if  left 
to  the  guidance  of  our  own  erring  reason,  would  ever  think 
of  recording  the  historical  events  and  statistics  of  the  books 
of  Kings  and  Chronicles,  in  preference  to  the  discourses  that 
Christ  delivered  to  the  two  disciples,  on  his  way  to  Emmaus 
on  the  day  of  his  resurrection;  or  the  discourse  of  Paul  to 
which  Luke  merely  refers  in  the  last  chapter  of  Acts?  Mani- 

dealings  with  his  creatures,  he  simply  uses  such  means  as  are  adequate 
to  the  end  proposed. 


INSPIRATION  OF  THE  BIBLE.  285 

festly,  the  miraculous  influence  of  the  Holy  Spirit  was  ab- 
solutely necessary  in  all  cases,  and  under  all  circumstances : 
but  not,  I  think,  in  the  same  degree  and  to  the  same  extent ; 
if  imkvd  we  are  at  all  competent  to  judge  of  such  matters. 
Here,  as  in  the  ordinary  affairs  of  life,  human  instrumentality 
seems  to  have  been  employed  just  so  far  as  it  could  be  used 
to  advantage.  But  above  and  beyond  all  this,  the  Holy  Spirit 
was  ever  present,  exerting  his  miraculous  power  an$  influ- 
ence, so  as  to  reveal  the  whole  truth ;  suppress  every  error ; 
and  in  a  word,  to  make  such  a  book  as  would,  in  every  re- 
spect, be  perfectly  adapted  to  all  the  wants  and  circumstances 
of  mankind.  This  much  was  absolutely  necessary ;  and  any 
thing  more  than  this  would  have  been  superfluous. 

IV.  And  hence  it  follows,  finally,  that  there  are  no  real  dis- 
crepancies, contradictions,  nor  errors  of  any  kind  No  real  contra 
in  the  original  Scriptures.  Barring  the  few  re-  dictions  in  the 

Bible. 

maming  unimportant  mistakes  that  nave  been 
introduced  into  the  Bible  by  uninspired  transcribers,  it  is, 
like  its  Divine  Author,  infinitely  perfect,  and  without  even 
a  blemish  of  any  kind. 

"Most  wondrous  book !  bright  candle  of  the  Lord  I 
Star  of  eternity  1  the  only  star 
By  which  the  bark  of  man  could  navigate 
The  sea  of  life,  and  gain  the  coast  of  bliss 
Securely :  only  star  which  rose  on  Time, 
And  on  its  dark  and  troubled  billows,  still, 
As  generation,  drifting  swiftly  by, 
Succeeded  generation,  threw  a  ray 
Of  heaven's  own  light,  and  to  the  hills  of  God, 
The  everlasting  hills,  pointed  the  sinner's  eye." 


PAKT   FIFTH. 


SACRED  HERMENEUTICS  AND  EXEGESIS. 


CHAPTER   I. 

PRELIMINARY  CONSIDERATIONS 

SECTION    I. FfNMAMKNTAL   PRINCIPLES  OF  INTER- 
PRETATION. 

HAVING  proved  that  the  Bible  is  the  word  of  God;  that  it 
Fifth  Province  *s  &&  Pu™  word  of  God /  that  it  is  the  pure  and 
inspired  word  of  God;  the  next  question  which 
claims  our  attention,  and  which  requires  and  involves  the 
exercise  and  authority  of  Reason,  is  that  of  its  interpretation. 
How  and  by  what  rules  is  it  to  be  interpreted? — Is  it  to  be 
explained  grammatically,  logically,  and  historically,  as  most 
other  books  of  like  antiquity  ?  Or,  like  some  obscure  enigma, 
is  it  to  be  interpreted  by  special  rules,  known  only  to  the  ini- 
tiated? 

rr«.of  that  the  That  the  first  of  these  hypotheses  is  true, 
interpreted  M  w^l  appear  evident  from  the  following  consid- 
otiu-r  books.  erations : 

I.  If  God  has  spoken  to  man  at  all.  he  must  have  spoken 
for  the  purpose  and  with  the  design  of  being  understood. 
The  contradictory  of  this  proposition  is  a  moral  absurdity. 

II.  But  if  God  spoke  to  man  with  the  design  of  being 
understood,  he  must,  of  course,  have  generally  used  words 

(286) 


HERMENEUTICS  AND  EXEGESIS.  287 

in  their  ordinary  sense,  or  according  to  the  usus  loquendi  of 
the  persons  addressed.  For  in  no  other  way  short  of  a  mir- 
acle could  he  have  conveyed  to  them  his  meaning.  This  is 
abundantly  proved  by  our  intercourse  with  all  foreigners; 
and  especially  by  our  foreign  Diplomatic  and  Missionary  op- 
erations, and  the  consequences  that  have  resulted  from  not 
using  words  properly  in  translating  the  Scriptures  into  for- 
eign languages. 

III.  But  it  does  not  follow,  that  every  word,  must  be  so 
used.  Every  department  of  science  has  its  own  , 

»          •>•  Terms  used  in 

nomenclature;  its  own  system  of  terminology;  a  special  or  iim- 
and  its  own  list  of  appropriated  words  and 
phrases.  Thus,  for  instance,  in  Mathematics,  the  word  line 
signifies  length  without  breadth  or  thickness ;  in  the  Military 
Art,  it  means  a  certain  form  of  drawing  up  ships  or  troops ; 
in  Geography,  a  certain  division  of  the  Earth ;  and  in  the 
fisherman's  dialect,  it  means  simply  a  string  to  catch  fish. 
And  just  so  it  is  in  the  Holy  Bible.  It  too  has  its  Divine 
nomenclature.  Many  words  are  used  in  a  special  or  appro- 
priated sense.  Such,  for  example,  are  the  words  exxtyaia 
church,  7rpeffj3uT£f>oz  elder,  faaxovoz  deacon,  eua-ffeharqc 
evangelist,  anoaroXo^  apostle,  eTciaxoTtoz  overseer,  oap^  flesh, 
ftaTiTtfffjia  immersion,  dtxatoffwq  justification,  and  TtaAcffeveffea 
regeneration.  But  most  Bible  terms  are  used  according  to 
the  "usus  loquendi"  of  the  Greeks  and  Hebrews.  And 
hence  it  follows,  that  every  correct  system  of  Bib-  First  Funda- 
lical  interpretation  is,  in  the  main,  identical  with  ^Hf^uterpre- 
every  other  correct  system  of  interpretation ;  and  tation- 
that  the  Bible  should  be  interpreted  by  the  same  general  rules 
and  principles  as  other  books  of  like  antiquity. 

But  as  the  Original  Scriptures  are  wholly  from  God,  and 
of  course  perfectly  consistent  in  all  their  parts,  it  follows  as 
a  second  fundamental  law  and  principle  of  in-  second  Funda- 
terpretation,  that  every  part  of  the  Sacred  Word  JJJe!*  a 


288  REASON  AND  REVELATION. 

should  be  interpreted  in  harmony  with  every  other  part;  and 
that  the  Bible  sliould  in  all  cases  be  made  its  own  chief  inter- 
preter. 

SECTION  II.  —  NATURE  AND  SCOPE  OF  BIBLICAL  EXEGESIS. 

Before  we  proceed  to  consider  further  the  rules  and  prin- 
rhe  sixth          ciples  of  Sacred  Hermeneutics,  I  wish  to  intro- 


duce  just  here,  as  briefly  as  I  can.  the  Sixth  Prov- 
ince  of  Reason  in  matters  pertaining  to  Divine 
Revelation.     This  is  called  Biblical  Exegesis;  and  consists 
.„  of        simply  in  the  proper  use  and  correct  application  of 
^e  aforesaid  ™le&  and  'principles.   A  true  theory 


*n.i  th»  proper     or  system  is  one  thing;  and  its  correct  application 

•cope  of  each.  .  .  ,.~,  ,  . 

to  any  practical  purpose  is  a  very  different  thing. 
It  was  one  problem  to  discover  the  laws  of  universal  gravi- 
tation; and  it  was  quite  a  different  problem  to  apply  them 
to  the  practical  explanation  of  celestial  phenomena.  The 
former  was  the  work  of  Sir  Isaac  Newton;  but  the  latter 
was  reserved  for  La  Place.  And  just  so  it  is  in  the  work  of 
Biblical  interpretation.  The  general  laws  and  principles  are 
first  discovered  and  reduced  to  a  science:  and  afterward  they 
are  practically  applied  in  the  art  of  explaining  the  Holy  Bi- 
ble. The  first  of  these  is  called  Sacred  Hermeneutics;  and 
the  second,  as  before  said,  is  called  Biblical  Exegesis*  In 
each  of  these  departments,  there  is  ample  room  for  the  full- 
est exercise  of  the  most  highly  cultivated  Reason.  But  they 
are  very  intimately  blended  together;  and  it  will  therefore 
be  most  convenient  to  consider  them  together  in  their  proper 
connection. 


*  Hermeneutics  from  IpfMjvevTtKoc,  skillful  in  interpreting;  epfiTjvsvq,  an 
interpreter  ;  'Ep/z^f,  Mercury,  the  interpreter  of  Jupiter.  Exegesis  from 
e%T]yT]C!is,  a  leading  or  drawing  out;  sty-yeo/nai,  to  lead  or  draw  out.  Hence 
Exegesis  is  simply  the  art  of  drawing  or  bringing  out  the  full  meaning 
of  a  passage. 


HERMENEUTICS  AND  EXEGESIS.  289 


SECTION  III. — INDUCTIVE  AND  DEDUCTIVE  METHODS  OP 

EXEGESIS. 

First,  theij,  let  us  briefly  consider  a  few  preliminaries  with 
respect  to  the  best  order  and  mode  of  proceeding 

i  •      -r\-     •  A  -iTT-i  •  •  Chemical  mode 

in  this  JJivine  Art.     When  a  chemist  wishes  to    of  ascertaining 
ascertain,  with  great  accuracy,  the  several  prop-    composition, 
erties  of  any  material  substance,  it  is  often  best    and  Pr°Pertie8 

•'_     .         _  7  of  any  body. 

to  begin  with  its  elements,  and  to  ascertain  their 
several  properties  and  affinities.  From  elements,  he  may 
proceed  to  the  consideration  of  binaries ;  and  from  binaries, 
to  higher  and  more  complex  combinations,  until  he  has  as- 
certained the  composition  and  properties  of  the  whole  mass. 
After  this,  he  may,  if  need  be,  reverse  the  entire  process.  He 
may  first  resolve  the  mass  into  its  most  complex  constituents : 
and  these  again  into  a  still  lower  order;  and  so  on,  until  he 
finally  reaches  the  simplest  atoms  of  which  the  body  is  com- 
posed. 

Just  so,  then,  should  the  Bible  student  proceed  with  the 
study  and  interpretation  of  the  Holy  Scriptures,    Inductive 
or  any  portion  of  them.     After  ascertaining,  as    method  of  exe- 
far  as  possible,  all  the  historical  circumstances  of 
time,  place,  authorship,  etc.,  connected  with  the  composition 
of  any  document,  he  should  proceed  with  its  exegesis  as 
follows : 

I.  He  should  begin  with  the  consideration  of  the  several 
words  that   compose  the  first   sentence.      The 
meaning  of  these,  he  should  endeavor  to  ascer- 
tain from  the  best  lexicons  and  other  means  at  his  command. 

II.  He  should  if  possible  ascertain  the  meaning  of  the 
entire  sentence,  by  carefully  examining  its  syn- 

,.    .  ,,  .  j*    ,         *  Sentences. 

tax,  and  generalizing  the  meanings  of  the  sev- 
eral words  that  compose  it. 

III.  He  should  proceed  in  like  manner  with  the  several 

19 


290  REASON  AND  REVELATION. 

clauses  which  immediately  follow  in  the  course  of  the  com- 
Para  raphs  position,  and  wliich  in  any  way  serve  to  develop 
and  express  the  one  fundamental  thought  first 
introduced  by  the  writer.  Whenever  there  is  a  change  of 
thought,  the  first  paragraph  .should  be  closed,  and  the  sec- 
ond should  be  onmm-m-ed. 

IV.  He  should  endeavor  to  ascertain  very  clearly  and 

definitely,  the  main  thought  or  design  of  the 
writer  in  the  first  paragraph.  This  he  can  gen- 
erally do  by  examining  its  gram  mat  iral  and  logical  construc- 
tion; and  generalizing th€  meanings  of  the  several  sentences 
that  compose  it.  This  is  called  the  Special  Scope  of  the  par- 
agraph. 

V.  In  like  manner  he  should  proceed  with  each  and  every 
succeeding  paragraph;  until  this  part  of  the  work  is  com- 
pleted. 

VI.  He  should  then  notice  from  a  careful  review  of  all 
Section*  tne  l):ir:l.-i'aphs  examined  and  their  several  scopes, 

the  second  order  of  breaks,  or  the  next  more  im- 
portant changes  of  thought,  that  occur  in  the  course  of  the 
treatise  or  narrative.  And  by  carefully  observing  the  nature 
of  the  union  that  subsists  between  the  several  paragraphs 
that  compose  each  of  these  higher  divisions,  and  generalizing 
their  several  scopes,  the  reader  may  generally  ascertain  with- 
out much  difficulty  the  scope  of  each  of  these  sections. 

VII.  In  like  manner  he  should  proceed  from  Sections  to 
chart.  Chapters;    from  Chapters  to  Parts;    and  from 

Parts  to  the  whole  Epistle,  Book,  or  Volume. 
The  last  or  highest  generalization  will  give  the  main  design 
of  the  writer ;  or  the  object  which  he  had  in  view  in  compos- 
Geuerai  scope  *n%  ^e  wno^e  work.  This  is  called  the  General 

Scope. 
reductive  This  will  finish  the  Inductive  process.     And 

Method  of 

Exegesis.  now  the  student  may,  if  he  please,  reverse  the 


HEKMENEUTICS  AND  EXEGESIS.  291 

order,  and  reach  the  same  ends  deductively.     For  this  pur- 
pose, he  should 

I.  Consider  all  the  Historical  Circumstances  of  the  work : 
and  especially  such  as  relate  to  its  author;  to   Historical 
the  party  or  parties  addressed ;  and  to  the  time,    Circumst!™ces» 
place,  and  occasion  of  its  composition.    If,  however,  this  rule 
was  considered  and  applied  with  sufficient  care,  previous  to 
the  Inductive  process,  it  may  now  be  passed  over. 

II.  The  student  should  next  divide  the  entire  work  into 
its  most  Comprehensive  Parts.    This  he  will  do,  by    parts 
carefully  noticing  as  before,  the  principal  subjects 

of  the  book,  epistle,  or  narrative,  as  the  case  may  be. 

III.  He  should  then  subdivide  the  first  Part,  if  nec- 
essary, into  Chapters;   and  the   first  Chapters    chapters, 
into  Sections;  and  the  first  Sections  into  Para-    sections, 

Paragraphs. 

graphs. 

IV.  From  the  special  scope  of  the  first  paragraph  and 
whatever  other  helps  he  may  have  at  his  com-    sentences. 
mand,  he  should  next  proceed  to  ascertain  the    word8' etc- 
meaning  of  all  the  sentences  and  words  that   compose  it: 
noticing  and  considering  very  carefully  all  figures  of  speech ; 
all  allusions  to  any  special  laws  and  customs;  all  parallel 
passages;  and  all  references  of  any  kind  to  other  parts  of 
Scripture.     And  in  the  same  way  he  should  proceed  with 
every  succeeding  sentence  and  paragraph. 

The  Inductive  Method  will  generally  be  found  best  for  the 
inquirer  and  investigator ;  and  the  Deductive  for    Proper  place 
the  advocate.     The  former  is  best  suited  to  the    fy?™"ion 
purposes  of  the  Studio ;  but  the  latter  is  gener-    Metllod- 
ally  best  adapted  to  the  objects  of  the  Recitation  Room  and 
the  Pulpit.     Very  frequently,  however,  it  will  be  found  best 
to  combine  both  methods. 


292  KEASON  AND  REVELATION. 


CHAPTER    II. 

CONSIDERATION  OF  HISTORICAL  CIRCUMSTANCES. 

FROM  the  aforesaid  preliminaries,  let  us  now  proceed  to 
First fnn.iii-  n»n>ider  MS  briefly  as  the  nature  of  the  case  and 
BiMicaMnter-f  *^e  importance  of  the  subject  will  permit,  the 
n-.-tiition.  fundamental  Rules  of  Sacred  Hermenetities,  and 

their  application  to  the  objects  and  purposes  of  Biblical  Kx- 
egesis.  And  first  of  all,  we  are  required  to  consider  atten- 
tively the  Historical  Circumstances  of  the  work  or  document 
to  be  interpreted.  These  are  all  briefly  comprehended  in  the 
following  mnemonic  hexameter  line, 

Quit,  quid,  ubi,  quilus  auxiliis,  cur,  quomodo  quando; 
Summary  of 

historical  cir-      which,  in  plain  English  prose,  simply  means. 

cutnstances. 

Wit",  it-hut,  ichere,  with  what  helps,  why,  how,  when. 

To  the  consideration  of  these  particulars,  I  therefore  now 
invite  the  attention  of  the  reader. 

I.  Quis,  WHO?     This  may  relate 
Parties  repre-      ^'  ^°  *^e  writer  of  the  document. 
sented  by  the      2.  To  a  speaker  introduced  in  the  course  of  the 

Quis,  or  who.  , .  .  . 

discussion  or  narrative. 

3.  To  the  person  or  persons  addressed. 

4.  To  the  person  or  persons  spoken  of. 

The  author  of  a  book  may  be  generally  known  either 
from   external   evidence,   or   from   internal,  or 

How  to   ascer-  ' 

taiu  the  au-      from  both.    Thus,  for  instance,  all  the  Christian 
fathers  concede  that  Paul  is  the  author  of  the 


HERMENEUTICS  AND  EXEGESIS.  293 

Epistle  to  the  Romans;  and  besides,  there  is  abundant  evi- 
dence in  the  Epistle  itself  that  it  is  one  of  his  genuine  epis- 
tles. And  the  same  may  be  said  of  his  two  Epistles  to  the 
Corinthians,  two  to  the  Thessalonians,  two  to  Timothy,  one 
to  the  Galatians,  one  to  the  Ephesians,  one  to  the  Philip- 
pians,  one  to  the  Colossians,  one  to  Titus  and  one  to  Phile- 
mon. The  authorship  of  the  Epistle  to  the  Hebrews  is  not 
so  well  sustained  by  either  kind  of  evidence.  Bat  Paul  is 
now  generally  supposed  to  be  its  author. 

The  names,  and  character,  and  circumstances  of  all  the 
other  parties  involved  in  any  document  may  Means  of  ascer- 
also  be  generally  ascertained  from  the  same  two-  JSJroL01*! 
fold  sources  of  evidence,  the  external  and  the  otlier  Parties- 
internal.  As,  for  instance,  in  the  testimony  of  Matthew  :  he 
generally  informs  us  whether  Christ's  discourses  were  ad- 
dressed to  the  Pharisees,  the  Sadducees,  the  Herodians,  the 
Publicans,  or  to  his  own  disciples.  And  the  internal  evi- 
dence thus  furnished  by  the  narrative  is  greatly  strength- 
ened by  the  testimony  of  Josephus,  Philo,  and  other  writers, 
touching  the  character,  opinions,  and  varied  circumstances 
of  these  several  parties. 

With  respect  to  the  importance  of  this  rule  but  little  need 
be  said.  It  must  be  evident  to  every  thought-  importance  of 
ful  student  of  the  Bible,  that  much,  very  much,  this  rule> 
may  depend  on  whether  the  speaker,  or  the  writer,  or  the 
person  spoken  to,  or  the  person  spoken  of,  is  a  man,  or  an 
angel,  or  a  demon :  whether  he  is  a  natural  man  or  a  spirit- 
ual man ;  and  whether  he  is  a  Jew  or  a  Gentile ;  a  Pharisee 
or  a  Sadducee ;  a  Stoic  or  an  Epicurean ;  a  disciple  of  Plato 
or  a  follower  of  Aristotle.  How  very  different  is  Christ's 
discourse  to  Nicodemus  from  what  it  would 

Illustrations. 

have  been  had  it  been  addressed  to  a  Gentile 
ruler  or  philosopher.     How  very  unlike  Paul's  other  epis- 
tles, is  his  letter  to  the  Hebrews.     And  how  very  different 


294  REASON  AND  REVELATION. 

is  the  testimony  of  Matthew  from  that  of  Luke,  though  they 
were  both  evidently  designed  to  prove  the  same  general 
proposition  that  Jesus  of  Nazareth  is  the  Messiah.  Indeed 
it  is  sometimes  impossible  to  comprehend  fully  the  force, 
and  beauty,  and  propriety  of  a  passage  of  Scripture,  without 
a  knowledge  of  the  character,  education,  and  prejudices  of 
the  parties  spoken  to  or  spoken  of.  Take,  for  instance,  the 
following  words,  spoken  by  Jehovah  to  Cyrus  king  of  Per- 
sia :  "Thussaith  the  Lord  to  his  anointed,  to  Cyrus,  whose 
right  hand  I  have  holden  to  subdue  nations  before  him.  I 
am  tlie  Lord,  and  there  is  none  else:  there  is  no  God  beside 
inc.  I  girded  thee,  though  thou  hast  not  known  me:  that 
they  may  kumv  from  the  rising  of  the  sun,  and  from  the 
west,  that  there  is  none  beside  me.  I  am  the  Lord  and 
there  is  none  else.  I  foi*m  Hie  light,  and  create  darkness ;  I 
make  peace,  and  create  evil:  I  the  Lord  do  all  these  things."* 
The  general  meaning  of  this  sublime  and  beautiful  pas- 
sage is  very  plain.  Even  to  one  who  knows  nothing  about 
Cyrus,  it  must  be  obvious  that  its  general  scope  is  to  declare 
and  set  forth  the  absolute  sovereignty  of  Jehovah.  But  how 
much  does  it  add  to  the  force  and  beauty  of  these  remarks, 
to  know  that  Cyrus  was  not  only  a  heathen,  but  also  a  Dual- 
ist :  that  like  most  other  Persians  of  that  age,  he  was  wont 
to  worship  Ormudz  as  the  author  of  all  light  and  goodness : 
and  Ahriman  as  the  author  of  all  darkness  and  penal  evil. 
And  how  much  more  significance  is  given  to  Paul's  address 
at  Athens,  recorded  in  the  seventeenth  chapter  of  Acts,  when 
it  is  understood  that  the  Epicureans  and  Stoics,  by  whom 
he  was  chiefly  encountered  and  opposed,  were  the  uncom- 
promising advocates  of  chance  and  fatality :  that  the  former 
derived  all  things  from  the  mere  fortuitous  concourse  of 
atoms;  and  the  latter  from  an  eternal  and  inexorable  neces- 
sity over  which  even  the  gods  had  no  control ! 
*  Isaiah  xlv:  1,  5,  6,  7. 


HERMENEUTICS  AND  EXEGESIS.  295 

II.  QUID,  WHAT?  The  student  of  the  Bible  should  next 
carefully  consider  the  nature  and  character  of  second  cuss  of 
the  part  that  is  to  be  interpreted.  Much  may  circumstances. 
depend  on  the  question,  whether  it  is  poetry  or  prose,  pro- 
phetic or  didactic,  devotional  or  argumentative,  historical  or 
simply  a  narrative  of  facts  given  in  testimony.  Every  species 
of  composition  has  some  peculiarities  of  style  . 

J  >       J  Why  their  con- 

which  should  be  carefully  and  duly  considered    sideration  is 

•XT  i  i    ii  •     i        necessary. 

by  the  interpreter.  JNo  sane  man  would  think 
of  explaining  the  sublime  odes  of  Isaiah,  as  he  would  the 
laws  and  ordinances  of  the  Pentateuch,  or  the  very  logical 
and  argumentative  epistles  of  Saint  Paul.  Poetry,  and  es- 
pecially Hebrew  poetry,  abounds  in  figures  of  thought  and 
figures  of  expression  which  would  be  wholly  out  of  place  in 
all  historical,  didactic,  and  argumentative  prose.  Take,  for 
instance,  the  following  address  of  Lamech  to  his  two  wives, 
Adah  and  Zillah : 

"Adah  and  Zillah,  hear  my  voice; 
Ye  wives  of  Lamech,  hearken  to  my  speech. 

/  Illustration. 

For  I  have  slain  a  man  for  wounding  me ; 
A  young  man  for  hurting  me. 
If  Cain  shall  be  avenged  seven  times, 
Certainly,  Lamech  seventy  and  seven  times." 

If  this  speech  of  Lamech  had  been  delivered  and  recorded 
in  prose,  it  would  be  reasonable  to  infer  that  he  had  killed 
two  men.  But  the  characteristic  parallelism  *  of  Hebrew 

*  Parallelism  is  the  name  given  to  a  peculiar  construction  of  sentences; 

and  is  one  of  the  chief  characteristics  of  Hebrew  poetry. 

Moaning1  of 
It  consists  in  a  certain  correspondence  of  one  sentence     Parallelism- 

with  another,  or  one  clause  or  phrase  with  another.     Ac- 
cording to  Bishop  Lowth,  there   are  three   species  of  parallelism:    the 
Synonymous,  the  Antithetic,  and  the  Synthetic  or  Constructive, 

1.  The  Synonymous  parallelism  consists  in  the  repetition  of  the  same 
sentiment  in  different  but  equivalent  terms ;  as —  Different  kinds 

Thou  art  snared  by  the  words  of  thy  mouth ;  of  Parallelism. 


296  REASON  AND  REVELATION. 

poetry  does  not  warrant  such  an  inference.  Evidently  the 
man  who  wounded  Lamech  and  the  young  man  who  hurt 
him  were  one  and  the  same  person. 

Similar  distinctions  and  differences  abound  in  all  other 
kinds  of  composition.  But  as  it  may  be  presumed  that  most 

Thou  art  caught  by  the  words  of  thy  mouth.  (Prov.  vi:  2.  See  Psalm 
cxiv;  Isaiah  Ix:  1-3;  and  liii:  1—").) 

2.  The  Antithetic  parallelism  is  the  converse  of  the  Synonymous.  In 
it  one  sentiment  is  opposed  to  another,  forming  a  very  regular  and  beau- 
tiful species  of  antithesis;  as  in  the  following  example: 

If  ye  consent  and  obey, 

The  good  of  the  land  shall  ye  eat; 

But  if  ye  refuse  and  rebel, 

By  the  sword,  shall  ye  be  eaten.     (Isaiah  i:  19,  20.) 

The  book  of  Proverbs  abounds  in  this  species  of  parallelism. 

8.  The  Synthetic  or  Constructive  parallelism  is  that  species  in  which  the 
correspondence  of  the  sentences  is  maintained,  by  a  further  develop- 
ment of  the  main  idea  expressed  in  the  first  member.  The  following  is 
a  beautiful  example  of  this  species  of  parallelism: 

The  law  of  Jehovah  is  perfect^  restoring  the  soul ; 

The  testimony  of  Jehovah  is  sure,  making  wise  the  simple ; 

The  precepts  of  Jehovah  are  right,  rejoicing  the  heart ; 

The  commandment  of  Jehovah  is  clear,  enlightening  the  eyes; 

The  fear  of  Jehovah  is  pure,  enduring  forever ; 

The  judgments  of  Jehovah  are  truth,  they  are  just  altogether; 

More  desirable  than  gold,  or  than  much  fine  gold, 

And  sweeter  than  honey,  or  the  dropping  of  honey-combs.  (Psalm 
lix:  7-1,) 

For  other  examples  of  this  species  of  parallelism,  see  Job  xii :  13-16  ; 
P.salin  cxlviii :  7-13;  Isaiah  xiv:  4-9;  and  Iviii:  5-8. 

To  these  three  species  of  poetic  parallelism,  given  and  illustrated  by 
Bishop  Lowth,  Bishop  Jeb  adds  a  fourth,  which  he  calls  Introverted  par- 
allelism. In  it  the  stanzas  are  so  constructed,  that  whatever  be  the 
number  of  lines,  the  first  will  always  be  parallel  with  the  last;  the  sec- 
ond with  the  last  but  one;  and  so  on,  as  military  men  say,  from  flank  to 
center;  as  in  the  following  examples  : 

My  son,  if  thy  heart  be  wise ; 
My  heart  also  shall  rejoice; 
Yea,  my  reins  shall  rejoice ; 

When  thy  lips  speak  right  things.     (Prov.  xxiii:  15,  16.) 


HERMENEUTICS  AND  EXEGESIS.  297 

of  my  readers  are  already  aware  of  this,  I  will  pass  over  the 
whole  matter,  with  a  single  caution  in  reference  to  the  nar- 
ratives of  Matthew,  Mark,  Luke,  and  John.     I    Neglect  of 
find  that  most  students  of  the  Bible  are  prone    chronological 

order  in  the 

to  look  upon  these  as  regular  histories  or  biog-  Namitiws  of 
raphies  of  Jesus  Christ :  and  they  are  often  dis-  Mark!  Luke, 
appointed  when  they  do  not  find  in  them  a  strict  and  John> 
regard  for  chronological  order,  or  such  as  we  have  a  right 
to  expect  in  works  that  are  professedly  historical.  But  be 
it  remembered  that  these  narratives  are  not  histories.  They 
consist  simply  of  facts  given  in  evidence  to  prove  that  Jesus 
of  Nazareth  is  the  promised  Messiah.  "  Ye  shall  receive 
power/'  said  Jesus  Christ  to  his  Apostles,  "  after  that  the 
Holy  Spirit  is  come  upon  you ;  and  ye  shall  be  WITNESSES 
unto  me,  both  in  Jerusalem,  and  in  all  Judea,  and  in  Sama- 
ria, and  to  the  uttermost  parts  of  the  earth."*  And  as  every 
witness  has  a  right  to  give  his  testimony  in  whatever  order 
he  thinks  best,  sometimes  following  one  law  or  principle  of 
suggestion  and  sometimes  another,  no  one  has  a  right  to 
charge  these  inspired  writers  with  inconsistencies,  discrep- 

The  idols  of  the  heathen  are  silver  and  gold  ; 
The  work  of  men's  hands  ; 

They  have  mouths,  but  they  speak  not; 
They  have  eyes,  but  they  see  not ; 
They  have  ears,  but  they  hear  not ; 
Neither  is  there  any  breath  in  their  mouths ; 
They  who  make  them  are  like  unto  them ; 

So  are  all  they  who  put  their  trust  in  them.     (Psalm  cxxxv :  15-18.) 
Bishop  Lowth  gives  three  additional  principal  characteristics  of  He- 
brew poetry : 

1.  The  acrostical  or  alphabetical  commencement  of  lines     other  pecuiiar- 
and  Stanzas  ;  ities  of  Hebrew 

2.  The  introduction  of  rare  and  foreign  words  and  par-     poetiy- 
tides  ;  forming  a  sort  of  poetic  dialect ;  and, 

3.  The  frequent,  and  indeed  almost  constant  occurrence  of  sententious, 
figurative,  and  sublime  expressions. 

*  Acts  i :  8. 


298  REASON  AND  REVELATION. 

ancies,  and  contradictions,  on  the  ground  that  they  do  not, 
like  Xenophon,  Tacitus,  Hume,  and  Gibbon,  follow  in  all 
cases  the  exact  chronological  order  of  events. 

III.  UBI,  WHERE?  To  know  where  a  document  was 
importing  or  written  is  sometimes  of  great  service  in  its  in- 
bi'rth'jTKv'of  terpreiation.  Words  and  phrases  are  subject  to 
any  document,  geographical  changes  as  well  as  to  historical. 
The  same  words  have  not  always  the  same  meaning  in  New 
Kn^land  and  Old  England:  nor  even  in  Ohio  and  Kentucky. 
And  every  student  of  literature  knows  that  the  many  and 
marked  distinctions  betwrrn  fche  Oriental  and  the  Occidental 
styles  have  long  been  proverbial.  The  following  brief  ex- 
amples may  be  of  service  to  illustrate  some  of  these  differ- 
ences. 

1.  "The  ungodly  are  not  so:  but  are  like  the  chaff  \\-\\\t -h 

the  wind  driveth  awav."    (Psalm  i:  4.)    In  Pal- 

Illustratlons.  •  ' 

estine,  the  threshing-floors  were  not  under  cover, 
as  they  are  with  us  in  the  West.  They  were  fixed  in  the 
open  air  and  on  high  places;  so  that  the  chaff  might  be  more 
effectually  separated  from  the  wheat  by  the  action  of  the 
wind. 

2.  "And  again  I  say  unto  you,  it  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God."    (Matthew  xix :  24.)     The  camel 
was  the  largest  animal  known  in  Palestine.     And  hence  a 
camel's  going  through  the  eye  of  a  needle  was  a  proverbial 
expression  among  the  Jews  to  denote  an  impossibility.    But 
in  the  Chaldean  proverb  for  the  same  thing,  the  word  ele- 
phant is  used  instead  of  camel. 

These  examples  are  sufficient  to  show  that  locality  may 
Means  of  aecer-  have  a  very  great  influence  on  the  author's  style, 
IT,!!? was' r°  figures,  allusions,  and  illustrations:  and  hence 
written.  fr  jg  a}wayS  Well  to  know,  if  possible,  the  birth- 

place of  every  document  that  is  to  be  interpreted.     When 


HERMENEUTTCS  AND  EXEGESIS.  299 

this  is  not  given  by  the  author,  it  may  be  generally  ascer- 
tained from  a  comparison  of  the  events  recorded  in  the 
work  itself:  otherwise  we  have  to  depend  on  external  tes- 
timony. 

IV.  QUIBUS  AUXILIIS,  WITH  WHAT  HELPS  ?  Under  this 
head  are  comprehended  all  the  means,  instrumen-  circumstances 
talities,  and  other  circumstances  that  conspired  to  inch"k>a  under 

'  *  the  fourth 

bring  about  any  event.     In  the  Noahic  deluge,    1^,1. 
for  instance,  there  was  evidently  a  combination  of  miraculous, 
providential,  and  natural  agencies.    But  the  first    importance  of 
is  wholly  ignored  by  modern  Rationalists:  and    CODSlderins 

*  these,  illus- 

hence  they  reject  as  altogether  fanciful  and  ab-  tmted. 
surd,  the  idea  of  a  universal  deluge.  On  the  same  ground 
they  deny  the  infallibility  and  paramount  authority  of  the 
Holy  Scriptures,  and  many  other  matters  of  vital  impor- 
tance in  the  scheme  and  history  of  redemption.  But  with 
his  knowledge  of  the  means  and  resources  of  Jehovah,  the 
Christian  has  no  difficulty  in  receiving  with  all  confidence 
whatever  is  recorded  in  the  Living  Oracles.  Does  the  Holy 
Spirit  say  that  manna  was  for  a  time  rained  down  from  heaven; 
that  water  flowed  copiously  from  a  flinty  rock;  that  the  Sun 
and  the  Mcon  stood  still  at  the  command  of  Joshua;  that 
Jonah  was  three  days  and  three  nights  in  the  stomach  of  the 
great  sea-monster;  and  that  Shadrach,  Meshach,  and  Abed- 
nego  were  unhurt  by  the  lurid  flames  of  Nebuchadnezzar's 
furnace; — the  Christian  believes  it  all  with  just  as  much 
confidence  as  he  believes  in  the  ordinary  phenomena  of  na- 
ture. Even  the  resurrection  of  the  dead  is  as  credible  as 
any  other  event,  when  we  remember  that  it  is  to  be  brought 
about  by  the  omnipotent  power  and  energy  of  Him  who  in 
the  beginning  created  the  Heavens  and  the  Earth. 

Y.  CUE,  WHY?     This  comprises  all  'the  cir-    ciassofcir- 

.  _      cumstances 

cumstances  that  served  to  give  being,  shape,  and    comprehended 
character  to  the  document  under  consideration.      ° I 'the  flfth 


300  REASON  AND  REVELATION. 

They  are  therefore  of  great  service  in  enabling  us  to  under- 
First  way  of       stand  the  general  scope  of  a  book,  or  the  main 
'.''u"        object  that  the  writer  had  in  view  in  composing 

took  'or  docu       ***      ^n*s  may  k6  fl*56**8*11^  in  several  wttya 
ment.  And, 

1.  Sometimes  it  is  given  by  the  author  himself;  as  in  the 
following  examples : 

(1.)   Solomon  says  that  his  object  in  writing  the  Book 
of  Proverbs  was,  to  make  known  wisdom  and 

Illustrations.         .  .  ,  .  . 

instruction;  and  to  cause  others,  and  especially 
young  men,  to  perceive  the  words  of  understanding.  (Prov- 
erbs i :  1-6.) 

(2.)  In  writing  the  Book  of  Ecclesiastes,  he  avows  it  as 
his  purpose,  to  inquire  into  the  ways  and  means  of  happi- 
ness. 

(3.)  In  John  xx:  31,  the  beloved  disciple  has  recorded 
the  object  that  he  had  in  view  in  composing  his  whole  nar- 
rative. He  says,  "  These  things  are  written  that  you  may 
believe  that  Jesus  is  the  Christ,  the  Son  of  God;  and  that 
believing  you  may  have  life  through  his  name. 

(4.)  Paul's  object  in  writing  his  first  letter  to  Timothy  is 
given  in  the  fifteenth  verse  of  the  third  chapter,  as  follows : 
"  These  things,"  says  he,  "  I  write  to  you,  hoping  to  come  to 
you  shortly  :  but  if  I  delay,  that  you  may  know  how  you  ought 
to  conduct  yourself  in  the  house  of  God,  which  is  the  church  of 
the  Ui-iiir/  God,  the  pillar  and  support  of  the  truth.9' 

2.  When  the  general  scope  is  not  given  by  the  writer,  it 
second  method    may  ^e  genera^7  ascertained  by  reading  over  the 
of  ascertaining    whole  book,  and  noting,  as  far  as  practicable,  the 

special  scope  of  the  several  paragraphs,  sections, 
and  chapters  of  which  it  is  composed.  This,  the  reader  may 
not  in  all  cases  be  able  to  do  to  his  entire  satisfaction,  with- 
out having  first  obtained  a  knowledge  of  the  general  scope, 
and  such  other  helps  as  a  further  knowledge  of  Sacred  Her- 


HERMENEUTICS  AND  EXEGESIS.  301 

menoutics  will  bring  to  his  aid.  But  he  can  generally  learn 
enough  from  the  first  and  second  reading  to  enable  him  to 
determine  the  general  design  and  object  of  the  writer.  It  is 
evident,  for  example,  to  every  thoughtful  and  at- 

J  Illustration. 

tentive  reader  of  the  Book  of  Acts,  that  Luke's 
object  in  writing  it  was  not  to  give  a  history  of  Peter,  or  of 
Paul,  or  of  the  whole  Church,  as  some  have  hastily  inferred ; 
but  simply  to  illustrate  the  fulfillment  of  Christ's  promises, 
and  to  show  us  how  the  Apostles  acted  under  the  Great  Com- 
mission, in  converting  the  people  and  bringing  them  into  con- 
gregations for  their  further  instruction  and  discipline. 

3.  The  general  scope  of  a  book  or  document  may  often  be 

learned  from  the  occasion  on  which  it  was  writ- 
Third  method. 

ten;  as,  for  instance, 

(1.)  We  learn  from  sundry  sources,  that  Jeremiah  was  sent 
to  prophesy  to  the  Jews  when  the  cup  of  their 

.     .        .  J  Illustrations. 

iniquity  was  nearly  full.  And  hence,  as  we  might 

expect,  we  find  that  the  general  scope  of  his  prophecies  is  a 

call  and  a  warning  to  repentance. 

(2.)  In  like  manner,  the  general  scope  of  many  of  the 
Psalms  may  be  inferred  from  the  circumstances  under  which 
they  were  written.  The  third  Psalm,  for  example,  was  com- 
posed by  David  when  he  fled  from  Jerusalem  on  account  of 
the  rebellion  of  his  son  Absalom.  And  hence  we  find  that 
its  general  scope  is  David's  distrust  in  man  and  his  confi- 
dence in  God. 

YI.  QUOMODO,  HOW?  Under  this  head  or  division,  are 
embraced  all  the  circumstances  which  served  in  circumstances 

any  way  to  determine  the  mode  of  any  event,  or    relating  to  the 
J  ...  niode  °r  man- 

the 'manner  in  which  it  was  brought  about  and 

accomplished.  This  chapter  of  circumstances  is 
therefore  very  nearly  allied  to  those  that  are  embraced  un- 
der the  fourth.  And  for  most  practical  purposes,  it  may  be 
best  to  consider  them  all  under  one  and  the  same  division. 


302  REASON  AND  REVELATION. 

But  sometimes  there  is  an  advantage  in  distinguishing  be- 
]'ii;  ,..,,!„-  tween  the  mode  of  an  event,  and  the  means  by 

tu'-Mi  i \ ic,  mode          i   •    i      *i     •  TIT  T         "n          •         n  /•> 

nii.iti..-  ,,„•.,„»  which  it  is  accomplished.  In  all  miracles,  ior 
instance,  the  means  are  infinite  wisdom,  power, 

and  goodness;  and  may  therefore  in  some  degree  be  appre- 
hended by  even  our  finite  understanding.  But 

Illustration.  * 

the  mode  of  all  miracles  is  to  us,  wholly  unintel- 
ligible. And  henee  we  should  never  attempt  to  explain  a 
miracle.  We  may  readily  believe  it,  and  receive  it  as  a  fact: 
but  its  mode  lies  wholly  beyond  the  narrow  limits  of  human 
»n  and  human  philosophy.  The  German  and  French  Ka- 
1;  tionali-N  generally  invent  modes  corresponding 

"wttagikii***"      w'1^  tn(''r  own  fancy>  an(l  tncn  tnev  interpret 
the  Scriptures  accordingly.     Thus,  for  example, 
they  suppose  that  the  mode  in  which  Sennache- 
rib's army  was  destroyed  in  .Judc-.i,  was  wholly  natural,  caused 
by  the  poisonous  and  fatal  eU'ecis  oi'  an  ea.-t  wind  called  the 
Simoom.     This  is  to  trifle  with  the  word  of  God. 

VII.  QUANDO,  WiiK.x  ?     It  is  well  to  ascertain,  as  near 
importance  of    as  possible,  the  time  when   any  document  that 

knowing  thn  .  v        •     .  .     J  •*  rr*L  •  Ml 

tin.,-  win .,  the  is  to  be  interpreted,  was  written.  ihis  will 
!,  -t't,',!1  was  °ften  serve,  in  many  ways,  to  make  things  plain 
wi-itt.-n.  which  would  otherwise  be  very  obscure.  Take, 

for  instance,  the  conversation  of  Christ  with  Nicodemus ;  or 
that  which  he  held  with  the  woman  at  the  well  of  Samaria; 
or  his  inimitably  tender  valedictory  to  his  disciples  on  the 
same  night  on  which  he  was  betrayed  :  how  much,  how  very 
much  of  the  point,  and  the  beauty,  and  the  propriety  of  these 
discourses,  is  derived  from  the  occasion  and  circumstances 
under  which  they  were  delivered !  And  how  much  pathos 
is  added  to  several  of  Paul's  most  beautiful  epistles,  when  it 
is  known  and  remembered,  that  they  were  written  while  he 
was  a  prisoner  at  Rome  for  the  Word  of  God  and  the  testi- 
mony of  Jesus  Christ ! 


HEKMENEUTICS  AND  EXEGESIS.  303 

The  time  may  be  ascertained  in  several  ways : 

1.  Sometimes  it  is  expressly  given  by  the  au-    Means  of  ascer- 
thor  himself.     (See  Isaiah  i :  1 ;  Hosea  i :  1 ;  and    da""  of  *any 

AmOS   i:    1.)  document. 

2.  When  the  time  is  not  given  by  the  author,  it  may  fre- 
quently be  ascertained  by  comparing  together  sundry  events 
contained  in  the  book  itself;  or  by  comparing  these  with  the 
statements  of  other  authors.     For  example,  it  is  evident, 

(1.)  That  the  Epistle  to  the  Romans  was  written  when 
Paul  was  about  to  visit  Jerusalem,  to  -minister 

Illustration. 

to  the  wants  01  the  poor  saints.     (Romans  xv : 
25-27.) 

(2.)  That  this  was  Paul's  last  visit  to  Jerusalem,  before 
he  was  taken  a  prisoner  to  Rome.  (Compare  Acts  xxiv : 
17,  18,  withxxi:  27.) 

(3.)  And  hence  it  is  highly  probable,  if  indeed  not  abso- 
lutely certain,  that  the  Epistle  to  the  Romans  was  written 
by  Paul  during  his  three  months'  residence  at  Corinth,  just 
before  he  made  the  aforesaid  visit  to  Jerusalem.  (Acts  xx : 
1-3.)  This  then  would  fix  the  date  of  the  epistle  at  about 
the  beginning  o£  the  year  A.  D.  58.  For  it  is  generally 
agreed,  that  Paul  reached  Rome  about  the  beginning  of 
A.  D.  61.  And  if  so  he  must  have  left  Ca3sarea,  about  the 
first  of  September,  A.  D.  60.  (Acts  xxvii :  9.)  And  as  he 
was  for  two  years  a  prisoner  at  CaBsarea,  (Acts  xxiv :  27,) 
he  must  have  come  to  Jerusalem  about  the  last  of  May, 
A.  D.  58,  (Acts  xx :  16 ;)  for  then  was  the  time  of  the  Pen- 
tecost. And  hence,  his  three  months'  residence  in  Corinth 
must  have  been  during  the  beginning  of  the  same  year.  ' 


304  REASON  AND  REVELATION. 


CHAPTER    III. 

HERilENEUTICS  AND  EXEGESIS  PROPER. 

SECTION  I.  —  RULES  FOR  ASCERTAINING  THE  MEANING  OF 
SINGLE  WORDS  AND  PHRASES. 


^'  C°nsutt  the  context.    This  may  serve  to  ex- 
"<  >  i*.  plain  the  meaning  of  words  in  several  ways. 

1.  Sometimes  the  writer  himself  explains  a  doubtful  or 
B    iflcations      ODSCure  term  by  an  equivalent  or  synonymous 
an.;  must™-       word  or  expression.   E.  <j.  :  Eppuatouyji,  Emman- 

uel, or  from  the  Hebrew  *W£R,  Immanuel,  in 
Matthew  i  :  23,  is  explained  to  mean  God  with  us  ;  J'afifte, 
Rabbi,  John  i  :  38,  is  made  equivalent  to  didaaxfUo-,  teacher; 
Mztraca,  Messiah,  John  i  :  42,  is  translated  the  Christ;  and 
xaTa-sTacr/m,  vail,  in  Hebrews  x  :  20,  is  explained  to  mean 
the  flesh  of  Christ. 

2.  Sometimes  the  subject  and  predicate  of  a  proposition 
mutually  serve  to  explain  each  other.    E.  g.:  We  say,  salt  is 
good;  the  soil  is  good;  the  house  is  good;  our  laws  are  good; 
God  is  good.     In  all  such  examples  the  subject  sufficiently 
defines   and  explains  the  predicate.      The  word  fjicopaato 
generally  means  to  be  or  to  make  dull;  but  in  Matthew  v: 
13,  means  to  be  insipid;  and  in  Romans  i:  22,  it  means  to 
become  foolish. 

3.  Sometimes  the  antithesis,  contrast,  or  parallelism  of 
words  may  help  to  explain  and  to  illustrate  their  meaning. 
E.  g.  :  In  Matthew  viii  :  22;  Jesus  said  to  one  of  his  disciples  : 


HERMENEUTICS  AND  EXEGESIS.  305 

"Follow  me;  and  let  the  dead  bury  their  dead."  That  is 
evidently,  Let  those  who  are  dead  in  trespasses  and  in  sins 
bury  those  who  are  physically  dead.  This  rule  is  of  great 
assistance  to  the  student  of  Hebrew  poetry. 

4.  Sometimes  the  adjuncts  of  a  term  enable  us  to  explain 
its  meaning.    E.g.:  Banna fj.a  eu  odar^  immersion  in  water; 
Banrtaua  su  TOJ   IIvsouaTt  aftq),  immersion  in   the  Holy 
Spirit ;  Banna fta  ev  Trope,  immersion  in  fire.     In  these  ex- 
amples, the  word  immersion  is  used  with  the  same  significa- 
tion, but  in  different  senses. 

5.  Sometimes  the  meaning  of  a  word  can  be  ascertained 
from  a  subjoined  example  or  illustration.    E.  g. :  The  word 
meres,  faith,  in  Hebrews  xi:  1,  is  beautifully  explained  and 
illustrated  by  the  examples  that  are  given  in  the  following 
parts  of  the  same  chapter.     In  like  manner  the  Acts  of  the 
Apostles  may  be  properly  regarded  as  an  illustration  of  the 
several  terms  that  are  used  in  the  Great  Commission,  Mat- 
thew xxviii:  18-20;  Markxvi:  15,16. 

6.  Sometimes  the  meaning  of  a  word  can  be  ascertained 
from  the  special  scope  of  a  passage  in  which  it  occurs.   E.  g. : 
The  word  napaneao^ra^^  having  fallen  away,  in  Hebrews  vi : 
6,  evidently  means  having  apostatized.     So  dtxaeoaovy,  jus- 
tice, or  rather  the  doing  what  is  just  and  right,  in  Romans 
i:  17,  means  God's  scheme  of  making  men  just;  and  in  Ro- 
mans iii :  25,  it  means  his  administrative  justice.    In  all  such 
cases,  it  is  a  good,  practical  rule,  to  substitute  the  definition 
for  the  word  itself.     And  if  it  fulfills  all  the  requirements 
of  the  context,  it  is  most  likely  the  true  meaning  of  the 
word  in  the  given  passage. 

7.  Sometimes  the  general  scope  of  a  book  or  epistle  may 
serve  to  determine  the  meaning  of  a  word.    E.  g. :  Let  it  be 
proposed  to  determine  whether  the  word  duty  or  happiness 
should  be  supplied  in  Ecclesiastes  xii :  13. 

H.    Consult  parallel  passages,  and  especially  verbal  paral- 
20 


306  REASON  AND  REVELATION. 

F-,,M.I  General    fefa     jn  do'mg  so  it  will  be  well  to  observe  the 

following  order: 

1.  Consult  those  that  occur  in  the  same  book.    E.  g.  :  The 
words  lisa  ^x  in  Isaiah  ix  :  6.  are  by  many  Ger- 

Propt-r  order  of  • 

man  critics  supposed  to  mean  simply  the  mighty 


hero.  But  in  Isaiah  x:  21  the  same  words  can 
apply  only  to  the  Deity.  The  prophet  says,  "  The  remnant 
of  Jacob  shall  return  unto  tin-  mif/hty  God"  And  hence  we 
infer  that  the  same  words  have  the  same  meaning  in  ix  :  6; 
and  that  the  passage  should  be  rendered  as  follows  : 

For  unto  us  a  child  is  l>«>ni;  unto  us  a  son  is  given; 

And  the  government  shall  be  upon  his  shoulder; 

And  his  name  shall  be  called  Wonderful,  Counselor, 

The  mighty  (Jod,  the  Father  of  the  everlasting  age, 

The  Prince  of  peace. 

The  word  fevsa,  generation,  in  Matthew  xxiv:  34,  is  by 
some  supposed  to  mean  the  race  of  the  Jews,  or  the  poster- 
ity of  Abraham  according  to  the  flesh.  But  the  same  word 
occurs  elsewhere  in  Matthew,  twelve  times;  and  in  every  in- 
stance it  means  not  a  race,  but  a  generation. 

2.  Consult  those  that  occur  in  different  works  of  the  same 
author.    E.  g.  :  In  Romans  i  :  1,  Paul  calls  himself  the  douXoz, 
servant,  of  Jesus  Christ  ;  by  which  term,  he  meant  to  con- 
vey the  idea,  that  he  was  not  his  own,  but  that  he  belonged 
to  Christ.    This  is  evident  from  1  Corinthians  vii  :  23  :  "  You 
have  been  bought  with  a  price:  become  not  the  servants 
(doittoe)  of  men." 

3.  Consult  the  works  of  other  authors:  always  preferring 
those  that  were  written  on  the  same  subject,  in  the  same  age, 
and  in  the  same  country.     E.  g.:   In  Matthew  xix:  24, 
Christ  says,  "  It  is  easier  for  a  camel  to  go  through  the  eye 
of  a  needle,  than  for  a  rich  man  (xXooaioz)  to  enter  into  the 
kingdom  of  God."    But  from  Mark  x  :  24,  we  learn  tha,t  in 
Christ's  dialect,  a  rich  man  is  one  who  trusts  in  his  riches. 


HERMENEUTICS  AND  EXEGESIS.  307 

III.   Consult  the  etymology  of  the  words  to  be    Third  General 
interpreted.     This  rule  is  often  of  great  service 
in  helping  us  to  appreciate  the  delicate  shades  of  thought 
designed  to  be  expressed  by  words  that  are  nearly  synony- 
mous.    E.  g.  : 

1.  In  Galatians  vi:   2,  we  are  exhorted  "to  bear  one 
another's  burdens."     And  in  the  fifth  verse  of 

•      •  -n  Illustrations. 

the  same  chapter,  it  is  said,  "  Every  man  shall 
bear  his  own  burden."  In  the  first  instance,  the  burdens 
spoken  of  are  the  cares  or  weights  (TO.  flapr])  which  press 
heavily  on  us  as  matters  of  business;  and  from  which  we 
may  often  be  either  partially  or  wholly  relieved  by  the  as- 
sistance of  others.  But  in  the  second  case,  the  burden  (TO 
(pof)Ttov)  is  the  weight  of  a  man's  own  responsibility,  which 
every  man  must  bear  for  himself,  and  from  which  there  is 
BO  deliverance. 

2.  A  second  example  occurs  in  Romans  xi:  15,  in  the 
climax  expressed  by  the  words  llesa)  and  otxreepco.    "  I  will 
have  mercy  (eXeeco)  on  whom  I  will  have  mercy ;  and  I  will 
have  compassion  (oexreepa))  on  whom  I  will  have  compas- 
sion."    The  word  ^soc  simply  means  pity ;   but  <kxrtpftQ£ 
belongs  to  the  family  of  the  interjection  oi  (oh !)  and  always 
implies  an  expression  of  pity. 

3.  6z(OTfj  in  Romans  i:   20  is  from  the  adjective  Seto^ 
divine;  and  has  reference  merely  to  the  attributes  of  God,  as 
they  are  imperfectly  revealed  to  us  in  the  works  of  nature. 
But  6eoTy<;,  in  Colossians  ii :  9,  is  from  0soc,  God;  and  means 
the  Divinity,  as  it  is  more  perfectly  revealed  to  us  in  the  Bible. 

4.  The  words  lepov  and  vaoc  are  both  commonly  repre- 
sented in  English  by  the  word  temple.    But  the  former,  from 
fe/>oc,  sacred,  includes  the  temple  proper,  and  all  its  courts, 
porches,  and  porticos :  whereas  the  latter,  from  vatu),  /  dwell 
or  inhabit,  is  simply  the  temple  itself,  God's  chosen  habita- 
tion. 


308  REASON  AND  REVELATION. 

5.  The  two  Greek  words  ^corj  and  /&oc  are  also  always 
represented  in  English  by  the  same  word  life.     But  the  for- 
mer from  £0M,  to  live,  means  life  in  contrast  with  death :  and 
the  latter  from  /%oo>,  to  pass  one's  life,  means  (1)  the  period 
of  life ;  (2)  the  means  of  life ;  and  (3)  the  manner  of  life. 

6.  MeTo.voz(o  from,  /jtsra  with,  and  vooc  the  mind,  implies 
a  thorough  change   of  the  whole  mind,   the  intellect,  the 
affections,  and  the  will.     But  n~-ausAo/iae,  from  //sra  and 
//£/«,  to  be  an  object  of  care,  simply  denotes  a  change  of  care 
or  anxiety.     It  may  imply  such  repentance  as  needs  not  to 
be  repented  of;  or  it  may  simply  denote  a  sorrow  that  work- 
eth  death,  as  in  the  case  of  Judas. 

These  few  examples  are  sufficient  to  illustrate  the  value  of 
caution  nece«-  Etymology,  as  a  means  of  ascertaining,  in  many 
piiwitionofthta  cases,  the  exact  meaning  of  words.  But  at  the 
Rule<  same  time,  it  is  well  to  remember  that  great  cau- 

tion is  necessary  in  its  application.     This  is  owing  to  the 
frequent  changes  of  meaning,  to  which  the  words  of  all  liv- 
ing languages  are  liable.    Take,  for  example,  the 

Illustrations.  ,       T     ,.          ' 

word  villain,  from  the  Latin  mllanus.  It  orig- 
inally meant  simply  a  poor  serf  attached  to  the  villa  or  farm 
of  a  landlord.  But  now  it  means  a  low,  vile,  and  wicked 
person.  Or  take  the  word  sycophant  (ffuxoyavrys,  from  auxov 
a  fig,  and  (patva)  to  show).  This  originally  meant  a  fig- 
shower,  or  an  informer  against  fig-stealers;  and  hence,  in 
time,  it  came  to  signify  a  tale-bearer;  and  then  a  parasite, 
or  an  obsequious  flatterer.  The  word  archipelago  originally 
meant  the  great  or  chief  sea,  from  ap%a)v  chief,  and  /re^oc 
sea;  but  now  it  is  applied  to  any  and  every  sea  that  is  filled 
with  islands. 

For  an  illustration  of  the  judicious  use  and  application  of 
Examples  of  this  rule,  see  Bengel's  Gnomon ;  and  for  a  very 
the  use  and  marked  instance  of  its  abuse,  see  Home  Tooke's 

abuse  of  this 

rule.  Diversions  of  Purley. 


HERMENEUTICS  AND  EXEGESIS.  309 


MISCELLANEOUS  EXAMPLES. 

The  following  additional  examples  are  given  for  the  pur- 
pose of  illustrating  more  fully  some  of  the  most  important 
of  the  preceding  rules. 

I.  The  word  N?3,  t°  create,  sometimes  means  simply  to  ren- 
ovate or  to  make  something  out  of  preexisting  Meaning  of  the 
substances.  Thus,  for  instance,  David  says,  in  word  *1\  cre' 
Psalm  li:  x,  "Create  (*n?)  in  me  a  clean  heart,  ate-inGen-i:1- 
O  God :  and  renew  a  right  spirit  within  me."  And  in  Isaiah 
Ixv:  17,  Jehovah  says,  "For  behold  I  create  (&0.13)  new 
heavens  and  a  new  earth ;  and  the  former  shall  not  be  re- 
membered or  come  into  mind."  And  hence  some  have  in- 
ferred that  this  is  its  meaning  in  Genesis  i :  1.  They  allege 
that  matter  was  always  in  being :  and  thai  in  the  beginning, 
God  simply  refitted  and  rearranged  it  for  the  benefit  of  man. 

But  this  hypothesis  is  evidently  incorrect,  as  vdll  appear 
from  the  following  considerations. 

1.  The  word  commonly  used  in  Hebrew,  to  express  a  mere 
formation,  or  creation  in  a  secondary  sense,  is  not 

J  Evidence  from 

^72  but  nw.     In  this  sense,  the  latter  occurs  in    the  use  of  the 
the  Hebrew  Scriptures,  more  than  twenty-five 
hundred  times;  and  the  former  only  in  a  few  instances,  when 
great  emphasis  is  required. 

2.  It  is  inconsistent  with  the  context.     The  original  act 
of  creation,  stated  in  Genesis  i :  1,  was  evidently    Evidence  from 
altogether  different  and  distinct  from  the  arrange-    the  context- 
ments  and  readjustments  that  are  described  in  the  following 
verses  of  the  same  chapter.     And  hence,  in  Genesis  ii:  3, 
both  the  words  *<7?  an^  n^'?  are  used :  the  former  to  denote 
the  original  act  of  creation ;  and  the  latter  the  mere  forma- 
tions and  modifications  that  followed  it.     "And  God  blessed 
the  seventh  day,"  says  Moses,  "  because  that  on  it  he  had 
rested  from  all  his  work  which  God  had  created  to  make." 


310  REASON  AND  REVELATION. 

3.  It  is  inconsistent  with  sundry  parallel  passages.     In 
John  i:  3.  for  example,  it  is  said,  according  to 

Evidence  from 

parallel  pas-  the  very  literal  and  exact  version  of  Thomas 
Sheldon  Green,  "  All  things  came  into  bchir/ 
(sfevero)  through  him ;  and  without  him,  came  not  one 
thing  into  being,  that  is  in  lu-ing  (;-£;-'^£v)."  But  matter 
H  in  being.  And  therefore  it  was  in  the  beginning,  brought 
into  being  by  him,  according  to  Genesis  i :  1.  In  Hebrews 
xi:  3,  wr  have  also  evidence  to  the  same  effect.  "By 
faith,"  says  the  Apostle,  "we-  understand  that  the  worlds 
were  framed  by  the  word  of  God;  so  that  things  which  are 
seen  were  not  made  of  things  which  do  appear."  Or  accord- 
ing to  Green's  version  :  "  By  faith  we  understand  that  the 
worlds  have  been  framed  by  the  word  of  God ;  so  that  what 
is  seen,  has  not  conn-  into  being  from  ///////y.s  thai  meet  the  view." 
Hence  we  conclude,  that  the  \\onl  ^72  in  Genesis  i:  1,  sig- 
nifies creation  absolute;  or  the  bringing  into  being  of  that 
which  had  previously  no  existence  in  any  shape,  form,  or 
condition  whatever. 

II.  In  like  manner  the  word  ov  day  is  sometimes  used 
for  an  indefinite  period  of  time ;  as  for  instance 

Moaning  of  the 

word  or  day,  in  Psalm  ex  :  3.  Here  Jehovah  is  represented 
as  saying  to  the  Messiah,  "  Thy  people  shall  be 
willing  in  the  day  of  thy  power;  in  the  beauties  of  holiness, 
from  the  womb  of  the  morning  thou  hast  the  dew  of  thy 
youth."  The  word  day  (ar)  in  this  connection  evidently 
means  the  time  of  Christ's  mediatorial  reign,  or  the  whole 
period  of  the  Christian  era.  And  hence  some  persons,  in- 
fluenced by  geological  considerations,  have  inferred  that  it 
has  a  similar  meaning  in  the  first  chapter  of  Genesis :  that 
the  seven  days  of  the  week  of  creation,  or  rather  of  the 
week  of  renovation,  mean  in  reality  seven  long  and  indefi- 
nite geological  periods. 

But  to  this  hypothesis  there  are  valid  objections.     For, 


HERMENEUTICS  AND  EXEGESIS.  311 

1.  It  is  inconsistent  with  the  context.  The  first  chapter 
of  Genesis  is  not  a  poetical  allegory.  It  is  a  Evidence  from 
plain  and  simple  narrative  of  historical  events.  tbecontext. 
And  in  all  such  composition,  it  may  be  laid  down  as  a  safe 
rule  of  interpretation,  that  "the  most  simple  sense  is  most 
likely  to  be  the  genuine  sense."  But  who,  without  a  theory  to 
support,  would  ever  think  of  regarding  these  seven  days  as 
so  many  indefinite  periods  ? ! 

It  is  moreover  pretty  evident  from  the  narrative  itself,  that 
the  events  described  in  the  first  and  second  verses  of  this 
chapter,  are  not  included  in  the  work  of  the  six  days  of  the 
Adamic  renovation.  The  reader  will  observe  that  the  work 
of  the  second,  third,  fourth,  fifth,  and  sixth  days,  is  in  each 
case  introduced  by  the  very  potent  and  significant  phrase, 
"  AND  GOD  SAID  :"  and  hence  it  is  quite  probable,  if  indeed 
not  quite  certain,  that  the  work  of  the  first  day  was,  in  like 
manner,  introduced  by  the  first  occurrence  of  this  phrase  in 
the  third  verse.  And  hence  we  infer,  with  a  good  degree 
of  certainty,  from  the  context, 

(1.)  That  the  first  verse  of  Genesis  describes  creation  ab- 
solute; or  the  original  generation  of  all  the  materials  of  the 
physical  universe. 

(2.)  That  the  second  verse  has  reference  to  the  chaotic 
state  of  the  earth  after  the  last  great  cataclysm  immediately 
preceding  the  Adamic  renovation. 

(3.)  That  between  these  two  epochs  given  in  the  first  and 
second  verses  of  Genesis,  as  many  ages  may  have  occurred 
as  will  satisfy  all  the  demands  of  Natural  Science. 

(4.)  That  when  the  fullness  of  time  was  come,  God  intro- 
duced the  Historic  period,  or  the  Adamic  era,  by  his  own 
omnipotent  fiat,  as  recorded  in  the  third  verse  of  Genesis. 
"  And  God  said,  Let  there  be  light ;  and  there  was  light." 

(5.)  And  finally,  that  the  entire  work  of  fitting  up  the 
earth  for  the  use,  comfort,  and  happiness  of  man,  was  com- 


312  REASON  AND  REVELATION. 

pleted  within  the  space  of  six  ordinary  days  of  twenty-four 
hours  each  ;  and  that  on  the  seventh  day  of  the  same  length, 
God  rested  from  all  his  works. 

2.  This  view  of  the  matter  is  also  confirmed  by  sundry 
Fvi.i.-i.r-  fr..m  Parallel  passages.  Take,  for  illustration,  the 
ran,  11,1  pas-  fourth  precept  of  the  Decalogue,  "Remember," 
said  God  to  Israel,  "  the  Sabbath  dqy  to  keep  it 
holy.  Six  d(ti/N  shalt  thou  labor  and  do  all  thy  work.  J>ut 
the  w/r/////  '/"//  is  the  Sahhath  of  the  Lord  thy  God:  in  it 
thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy 
daughter,  nor  thy  man-servant,  nor  thy  maid-servant,  nor 
thy  cattle,  nor  thy  stranger,  that  is  within  thy  gates:  for  in 
six  days,  tlie  Lord  made  heaven  and  earth,  the  sea,  and  all  that 
in  them  is;  and  rested  the  seventh  day:  wherefore  the  Lord 
blessed  the  Sabbath-day,  and  hallowed  it."  It  is  very  obvious 
that  the  word  day,  throughout  this  precept,  is  used  in  the 
same  sense,  simply  to  denote  a  period  of  twenty-four  hours. 
And  it  is  therefore  also  just  as  obvious  that  the  six  days  of 
creation  were  ordinary  days  of  twenty -four  hours  each. 

III.  The  Hebrew  word  o^tt  and  the  Greek  atiov  are  each 
equivalent  to  the  English  word  everlasting.  They 
are  all  relative  terms,  and  may  be  applied  to  any 

v,  and  ever-    age  or  period.     Thus,  for  instance,  in  Exodus 

laHtingor  for-        vv;  .    £     ^n  w™/1  n'-iiiU   ;«   «~~i:^,1    £Q 


ever. 


service;  and,  simply  means,  that  the  servant 
should  serve  his  master  as  long  as  he  lived.  In  Exodus 
xl:  15,  it  is  applied  to  the  Levitical  priesthood ;  and  means 
that  it  should  continue  throughout  the  entire  Jews7  age,  or 
while  the  Old  Covenant  should  endure.  In  Genesis  xlix : 
26,  it  is  applied  to  the  hills;  and  comprehends  all  time:  this 
is  also  evidently  its  meaning  in  Daniel  ii :  44,  and  many  other 
passages  of  Scripture. 

From  such  premises,  some  have  hastily  inferred,  that  these 
words  always  refer  to  a  limited  period:  and  that  they  never 


HERMENEUTICS  AND  EXEGESIS.  313 

mean  duration  without  end.  But  they  are  always  perfectly 
exhaustive  of  the  entire  period  or  cycle  to  which  they  are  ap- 
plied. If  they  refer  simply  to  the  period  of  a  man's  life,  they 
exhaust  it ;  if  to  an  age,  they  exhaust  it ;  if  to  time,  they  ex- 
haust it ;  and  if  to  eternity,  they  in  like  manner,  exhaust  it. 
So  that  when  Christ  says,  "  These  shall  go  away  into  ever- 
lasting punishment  (e^  xoXaatv  acawtov),  but  the  righteous 
into  everlasting  life  (e^c  ^coyv  atcovtov),  Matthew  xxv  :  46,  he 
means,  beyond  all  doubt,  life  and  punishment  without  end. 

IV.  In  Matthew  xii:  31,  32,  Christ  said  to  the  Pharisees, 
"  All  manner  of  sin  (&fJtapTta)  and  blasphemy 
shall  be  forgiven  unto  men:  but  the  blasphemy 
against  the  Holy  Spirit  shall  not  be  forgiven  unto 
men.  And  whosoever  speaketh  a  word  against  the  Son  of 
Man,  it  shall  be  forgiven  him :  but  whosoever  speaketh 
against  the  Holy  Spirit,  it  shall  not  be  forgiven  him;  either 
in  the  present  age  or  in  the  age  that  is  to  come." 

It  is  generally  supposed,  and  I  presume  correctly,  that  in 
this  passage,  Christ  designs  to  teach  that  there  is 
one  sin  among  men,  and  but  one  for  which  there 
is  no  forgiveness.*  And  it  seems  to  be  here  iden- 
tified, at  least  in  some  degree,  with  the  blasphemy  which  the 
Pharisees  had  just  uttered  against  the  Holy  Spirit,  in  ascrib- 
ing the  miracles  of  Christ  wrought  by  the  Spirit,  to  Beelze- 
bub. But  in  Hebrews  vi :  4-6,  Paul  teaches  that  the  sin  of 
apostacy  is  unpardonable :  and  in  Proverbs  i :  24-32,  Solo- 
mon assures  us  that  the  sin  of  negligence  may  become  un- 
pardonable. How,  then,  are  these  statements  to  be  recon- 
ciled? 

The  solution  of  what  has  thus  appeared,  to  some  persons, 
to  be  a  very  great  difficulty,  is  found  in  the  mean-    Mode 
ing  of  the  word  ^apTta,  sin.     Ordinarily  this    J^ 
word  means  simply  an  overt  transgression  of    ancles. 
*See  also  1  John  v:  16. 


314  REASON  AND  REVELATION. 

law.  But  this  is  not  always  its  meaning.  Frequently,  it  is 
also  used  to  denote  the  sinful,  <L  Craved,  and  wicked  state  of 
hearty  that  prompts  a  man  to  commit  such  outward  acts. 
This  is  evidently  its  meaning  in  the  following  passages : 
"  Knowing  this,  that  our  old  man  is  crucified  with  him,  that 
the  body  of  sin  (a/jtaf>Tta)  might  be  destroyed,  that  henceforth 
we  should  not  serve  sin  (afianrta) :  for  he  that  is  dead  is  t'nvd 
from  sin  (a/ta^rta).  Likewise  reckon  ye  also  yourselves  dead 
indeed  unto  *//<  (t'laanrtfJL),  but  alive  unto  God  through  Jesus 
Christ  our  Lord.  Let  not  sin  (a/Mf>~ta)  therefore  reign  in 
your  mortal  bodies,  that  ye  should  obey  it  in  the  lusts  thereof. 
Neither  yield  your  members  as  instruments  of  unrighteous- 
ness unto  sin  (afia^ria). — For  sin  (a/jtaprta)  shall  not  have 
dominion  over  you. — But  God  be  thanked,  that  though  ye 
were  the  xTvants  of  sin  (kfJUipTta),  ye  have  obeyed  from  the 
heart  that  form  of  doctrine  into  which  ye  were  delivered. 
Being  then  made  free  from  sin  (&fjtaprea)  ye  became  the  serv- 
ants of  righteousness. — For  when  ye  were  the  servants  of  sin 
(aftaprta),  ye  were  free  from  righteousness. — But  now  being 
made  free  from  sin  (a/iaprta)  and  become  the  servants  of  God, 
ye  have  your  end  unto  holiness,  and  the  end  everlasting  life. 
For  the  wages  of  sin  (&fjtaprcct)  is  death;  but  the  gift  of  God 
is  eternal  life,  through  Jesus  Christ  our  Lord."  (Romans  vi : 
6,  7,  11,  12,  13,  14,  17,  18,  20,  22,  and  23.  See  also  the 
whole  of  the  seventh  chapter.) 

From  such  passages,  which  might  be  greatly  multiplied,  it 
is  evident,  that  the  word  sin  may  denote  simply  the  depravity 
or  sinfulness  of  the  human  heart:  and  moreover,  that  this  one 
sinful  state  of  heart  may  lead  a  man  to  commit  many  sinful 
acts.  And  hence  we  conclude  that  the  unpardonable  sin  is 
in  what  tha  simply  such  a  DEGREE  of  spiritual  depravity  as 
sin  consists.  places  a  man  beyond  the  possibility  of  being  saved. 
This,  of  course,  may  make  itself  manifest  in  many  ways. 
Sometimes  it  may  be  seen  in  a  mere  Stoical  indifference, 


HERMENEUTICS  AND  EXEGESIS.  315 

which  all  the  mercies  of  God  through  Christ  may  not  be 
able  to  overcome.     Sometimes  it  may  be  manifested  in  as- 
cribing the  words  and  works  of  God  to  Beelzebub.     And 
sometimes  again  it  may  be  seen  for  a  long  time  in  the  life 
and  character  of  such  men  as  Julian,  the  Apostate.     But  in 
all  cases,  it  is  but  one  and  the  same  awfully  hard,    How  it  is  in_ 
corrupt,  immovable,  and  unredeemable  state  of    curred- 
heart,  which  the  individual  has  brought  upon  himself  by  his 
own  personal  transgressions. 

SECTION  II. — KULES  FOR  ASCERTAINING  THE  MEANING  OP 

SENTENCES. 

I.  Be  careful  to  ascertain  its  right  construction.  This  re- 
quires attention,  First  Rule  for 

1.  TO  itS  ellipsis.  sentences. 

2.  To  its  subject  and  predicate,  with  all  their  primary 
and  secondary  adjuncts. 

3.  To  its  punctuation. 

II.   Consider  attentively  whether  it  contains  within  itself  the 
means  of  its  own  explanation.     If  it  does,  these 
are  sufficient.     To  seek  for  other  means  of  ex- 
planation and  illustration,  is  unnecessary,  unless  in  important 
cases,  when  it  may  be  well  to  multiply  evidence  and  argu- 
ments for  the  sake  of  still  greater  perspicuity  and  emphasis. 
E.  g. :  The  third  precept  of  the  Decalogue  reads  as  follows : 
"  Thou  shalt  not  take  the  name  of  the  Lord  thy 

J       Illustration. 

God  in  vain  :  for  the  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain." 

This  is  a  compound  sentence,  the  construction  of  which 
may  be  easily  understood  by  all  who  have  studied  even  the 
elements  of  Grammar  and  Logic.  It  also  contains  within 
itself  the  means  of  its  own  explanation.  First,  there  is  given 
a  command,  forbidding  even  all  unnecessary  and  undue 


316  REASON  AND  REVELATION. 

familiarity  with  the  name  of  God.  And  in  the  second  place, 
there  is  a  reason  assigned  for  this  prohibition :  "  The  Lord 
will  not  hold  him  guiltless,  that  taketh  his  name  in  vain." 
Such  an  exegesis,  given  somewhat  in  detail,  according  to 
circumstances,  would  be  sufficient  for  all  ordinary  purposes. 
But  if  the  persons  addressed  are  young  and  inexperienced, 
or  if  the  object  of  the  interpreter  is  to  correct  some  habitual 
violation  of  the  spirit  and  letter  of  this  precept, — in  either 
case,  it  might  be  well  to  refer  to  the  context ;  to  make  the 
person  or  persons  addressed  feel  the  awful  solemnity  of  the 
circumstances  under  which  this  precept  was  given  to  the 
Israelites;  and  furthermore,  to  refer  to  such  other  passages 
of  Scripture  as  might  serve  to  illustrate  the  terrible  conse- 
quences of  neglecting  this  law. 

And  hence,  whenever  the  meaning  of  a  sentence  is  not 
sufficiently  clear  and  obvious  from  its  own  construction  and 
a  due  regard  to  the  meaning  of  the  several  words  and  mem- 
bers that  compose  it,  the  next  rule  to  be  observed  is, 

III.  Consult  the  context;  or  the  connection  in  which  it 
Third  Rule.  >taiids.  This  requires  special  attention  to  the 
TWO  thin**  two  f°H°wing  particulars:  first,  to  the  special 
ii.-0'xs.iry  in  scope  of  the  paragraph  or  passage  of  which  it  is  a 

or«l.T  to  its  i  -.  i,  ,T  /•  ,1  - 

proper  appiica-    member;  and  secondly,  to  the  nature  oj  the  union 
that  subsists  between  the  sentence  itself  and  its 
context.     Of  these  we  must  now  speak  particularly. 

THE  SPECIAL  SCOPE. 

The  special  scope  of  a  passage  may  be  ascertained  in  sev- 
eral ways. 

1.  It  may  be  ascertained  from  the  preceding  context.    E.  g. : 

First  way  of       ^~^e  special  scope  of  the  three  parables  in  the 

ascertain iug        fifteenth  chapter  of  Luke,  is  easily  understood 

Bcopeofapas-      from  what  is  contained  in  the  first  two  verses. 

"And  all  the  publicans  and  sinners  came  near 


HERMENEUTICS  AND  EXEGESIS.  317 

to  hear  him.   And  the  Pharisees  and  Scribes  murmured,  say- 
ing: This  man  receives  sinners  and  eats  with 

,1  it      mt  •     i    JL  *NL    •   j  i        f>  r^.     11  Illustration 

them."    This  led  Christ  to  speak  of  God  s  com- 
passion for  sinners,  and  his  earnest  desire  to  reclaim  and  save 
the  lost.     The  oldest  son  of  the  third  parable  resembles  the 
Scribes  and  Pharisees  in  one  respect:  he  murmured  at  the 
benevolence  of  his  father. 

2.  It  may  often  be  ascertained  from  the  following  context. 
E.  g. :  In  Ecclesiastes  x :  1,  it  is  said :  "  Dead    The  second 
flies  cause  the  apothecary's  ointment  to  send  forth    way* 

an  oifensive  smell."   The  design  of  the  writer  in  this  remark 
is  made  plain  by  what  follows :  "  So,"  says  he, 

.  P   i     i  •     -i  i      Illustration. 

a  a  little  folly  is  more  powerful  than  wisdom  and 
honor."    That  is,  a  little  folly  may  render  offensive  the  con- 
duct of  even  the  wise  and  honorable. 

3.  It  may  be  ascertained  from  the  general  scope.     E.  g. : 
John's  object  in  recording  the  several  miracles 

and  discourses  of  Christ,  may  be  easily  under- 
stood from  the  particular  circumstances  of  each  case,  taken 
in  connection  with  the  general  desiern  of  his 

Y  *  Illustration. 

whole  narrative.     (See  John  xx:  30,  31.) 


NATURE  OF  THE  UNION. 

The  next  step  that  is  necessary  in  order  to  a  proper  ex-, 
animation  of  the  context,  is,  to  notice  carefully  Different  kinds 
the  nature  of  the  union  that  subsists  between  of"nionlf- 

tween  a  clause 

the  sentence  under  consideration,  and  the  sev-  and  its  context. 
eral  other  clauses  with  which  it  is  connected.  This  connec- 
tion is  called, 

1.  Logical,  when  the  relation  of  the  clauses  is  illative. 
E.  g. :  The  ground  is  rich,  for  the  trees  are 

n          .  T  .  T»  i     i         />        -i-  11         Logical  union. 

nourishing,      .become  ye  holy,  tor  I  am  holy. 


318  REASON  AND  REVELATION. 

With  many  of  them  God  was  not  well  pleased;  for  they 
were  overthrown  in  the  wilderness. 

In  tracing  out  this  connection,  all  parentheses  and  digres- 
sions must  be  laid  aside.  Digressions  are  longer  than  par- 
entheses; and  are  therefore  the  more  liable  to  mislead  the 
student  unless  they  are  carefully  considered.  The  following 
examples  may  serve  for  illustration  : 

(1.)  Romans  v  :  13-17,  inclusive, 

(2.)  Ephesians  iii :  2 — iv:  1,  indu-i\ c. 

(3.)  Hebrews  v:  11 — vi:  20,  inclusive. 

2.  The  connection  is  called  ptyehohgioa%  when  it  depends 
Psychological      °n  the  laws  of  suggestion,  whether  primary  or 

secondary;  \\  hether  objective  or  subjective.  This 
is  beautifully  illustrated  in  many  of  the  discourses  of  our 
Savior.  (See,  for  instance,  Matthew  iv :  19;  xvi :  18;  John 
iii:  19;  iv:  10;  vii:  37-39;  ix:  39;  x:  1-18.)  In  all  th.se 
passages,  the  law  of  resemblance  or  analogy  is  the  bond  of 
union. 

3.  The  connection  is  called  historical,  when  events  are 
Historical          related  in  their  regular  chronological  order;  be- 
cause this  is  what  we  have  a  ri^lit  to  expect  of 

every  historian.  This  order  is  commonly  followed  in  the 
books  of  Samuel,  Kings,  and  Chronicles. 

4.  It  is  called  historico-dogmatic,  when  historical  events  are 
Historico-dog-  regularly  introduced  for  didactic  purposes.  This 
matic  uniou.  verv  often  occurs  in  the  history  of  the  primitive 
Church.  Nothing  in  its  organization  or  development  was  laid 
down  by  its  inspired  legislators,  as  a  matter  of  theory.  In 
most  cases,  the  Holy  Spirit  suggested  to  the  Apostles,  through 
the  force  and  power  of  circumstances,  the  rules  that  were  then 
necessary,  and  that  are  still  necessary  for  its  growth,  efficiency, 
and  prosperity.  This  is  well  illustrated  in  the  appointment 
of  the  first  seven  Deacons,  (Acts  vi :  1-7 ;)  in  the 

Illustrations.  ,.  n  .          /.  >••     «      A  \    • 

sending  out  or  missionaries,  (Acts  xm :  1— o  ;j  in 


HERMENEUTICS  AND  EXEGESIS.  319 

an  important  case  of  reference  from  one  congregation  to  an- 
other, (Acts  xv :  1—31;)  in  excluding  the  disorderly  from  the 
church,  (1  Corinthians  v;)  and  in  many  other  cases  of  like 
practical  importance. 

5.  It  is  called  optical,  when  the  order  of  time  is  neglected, 
and  the  past  and  the  fliture  are  described  as  pres-    The  opticai 
ent  realities.    This  sort  of  union  is  very  common    union- 
in  prophecy.     Thus,  Isaiah  says,  "Unto  us  a  child  is  born; 
unto  us  a  son  is  given."     (Isaiah  ix :  6.     See  also  Jeremiah 
iv:  19-31.) 

By  these  two  processes  then — namely,  that  of  finding  out 
the  special  scope  of  a  passage,  and  that  of  tracing  out  the 
connection  that  exists  between  the  clause  to  be  interpreted 
and  its  other  members,  the  light  of  the  context  may  be  elic- 
ited. And  this  will  generally  be  sufficient  to  determine  the 
meaning  of  the  sentence,  when  this  can  not  be  ascertained 
with  sufficient  clearness  from  its  own  construction.  I  will 
add  a  few  examples,  for  the  purpose  of  illustrating  more  fully 
this  most  important  rule  of  Sacred  Hermeneutics : 

1.  In  John  vi :  53,  Jesus  says :  "  Verily,  verily,  I  say 
unto  you;  except  ye  eat  the  flesh  of  the  Son  of  illustrations  of 
Man,  and  drink  his  blood,  ye  have  no  life  in  ^IR!;^™' 

yOU  ??  First  example. 

The  object  of  Christ,  in  this  discourse,  is,  to  draw  the 
minds  and  the  hearts  of  the  people  from  those  created  things 
in  which  they  were  wont  to  trust;  and  to  fix  them  on  him- 
self as  their  only  true  and  all-sufficient  portion.  This  is 
the  special  scope  of  the  passage. 

The  connection}  in  this  case,  is  psychological.  The  peo- 
ple had  recently  eaten  of  the  five  loaves  and  two  small 
fishes;  and  this  circumstance  suggested  to  Christ  the  train 
of  metaphors  that  follow.  This  is  evident,  from  the  six- 
ty-third verse  of  the  chapter.  "It  is  the  Spirit/'  says 
Christ,  "  that  quickeneth :  the  flesh  profiteth  nothing.  The 


320  REASON  AND  REVELATION. 

words  that  I  speak  unto  you,  they  are  spirit  and  they  are 
life." 

It  is  evident  therefore  that  the  words  of  Christ  in  the 
fifty-third  verse  are  figurative:  and  that  it  is  simply  by 
faith  that  we  are  to  receive  him  as  the  food  and  portion  of 
our  souls.  This  is  made  still  more  obvious  by  the  forty- 
seventh  verse :  "  Verily,  verily,  I  say  unto  you,  he  that  be- 
lieveth  into  me,  has  evcrla>t  iu^-  life."  (See  also  John  iii :  36.) 

2.  Take  as  a  second  example  1  Corinthians  xv  :  29  :  "  For 
second  exam-      else  what  shall  those  do  who  are  baptized  for  the 
ple<  dead  ^o-i<>  \>-xinn^\  if  the  dead  rise  not  at  all  ?  v 

The  scope  of  the  chapter  is  to  prove  the  resurrection  of  the 
dead:  and  the  connection  is  both  logical  and  psychological. 
And  hence  it  is  evident,  that  Paul  here  draws  an  argument 
in  support  of  the  doctrine  of  the  final  resurrection,  from  the 
practice  of  Christian  immersion.  The  typical  or  symbolical 
connection  between  the  two  is  assume!;  and  on  this  the 
Apostle  bases  his  argument.  What,  says  he,  does  your  burial 
and  your  resurrection  in  baptism  mean;  and  of  what  value 
is  your  immersion  into  Christ,  if  there  is  no  resurrection  from 
the  dead  ? 

3.  We  will  take  as  a  third  example  Galatians  iii:   20: 

"  Now  a  mediator  is  not  a  mediator  of  one :  but 

Third  example. 

God  is  one." 

The  object  of  the  Apostle  in  this  part  of  his  letter,  is  to  shoAv 
that  the  eternal  inheritance  promised  to  Abraham  and  to  his 
seed,  was  intended  not  for  his  seed  according  to  the  flesh,  but 
for  those  who  were  his  children  by  faith  and  according  to  the 
promise:  and  moreover,  that  this  inheritance  is  to  be  enjoyed 
not  through  the  Law  but  through  the  Covenant  concerning 
Christ  (s:z  %peffTOv) :  and  that  the  Law  was  simply  added  to 
this  very  comprehensive  arrangement,  for  a  mere  temporaiy 
and  specific  purpose. 

The  connection  is  psychological.     The  law  of  suggestion 


HERMENEUTICS  AND  EXEGESIS.  321 

in  the  case,  is  the  law  of  contrast.  The  Law  of  Moses  was 
given  for  a  temporary  purpose:  but  the  Gospel  is  designed 
for  the  eternal  good  and  happiness  of  all  men.  The  Law 
was  given  under  circumstances  and  through  instrumentalities 
that  imply  some  degree  of  diversity :  but  God  is  ever  the  one, 
same,  and  immutable  Jehovah. 

And  hence  it  follows,  that  if,  as  is  clearly  proved  by  the 
context,  it  was  once  God's  purpose  to  bless  through  the 
Gospel,  all  who  are  the  children  of  Abraham  by  faith,  then 
indeed  it  is  still  his  purpose:  and  moreover,  that  the  law, 
though  given  under  the  most  solemn  circumstances  and  for 
a  most  important  temporary  purpose,  is  not  and  can  not,  in 
any  sense,  be  opposed  to  the  Gospel  scheme  of  Justification 
by  Faith ;  but  on  the  contrary,  it  served  as  a  pedagogue  to 
bring  to  Christ,  all  who  profited  by  its  instructions :  so  that 
it  was  in  fact  from  the  beginning  but  a  subordinate  part 
of  the  Divine  plan. 

IV.  The  fourth  rule  for  ascertaining  the  meaning  of  a 
sentence,  is  as  follows :  Consult  parallel  passages.    Fourth  Rule 
That  is  real  parallels :  passages  in  which  the  same    for  sentences- 
ideas  are  expressed  in  either  the  same  or  in  different  words. 
The  order  to  be  observed  under  this  rule  is  the    Order  of  apply. 
same  as  that  given  for  verbal  parallels.  ing  it- 

The  following  examples  will  serve  to  illustrate  the  im- 
portance and  the  proper  use  and  application  of  this  rule. 

1.  We  will  take  the  first  from  Isaiah  xlix :  7 :  "  Thus  saith 
the  Lord,  the  Redeemer  of  Israel,  and  his  Holy 

7f  .  Illustrations. 

One,  to  him  whom  man  despiseth;  to  him  whom 
the  nation  abhorreth;  to  a  servant  of  rulers :   Kings  shall 
see  and  arise;   and  princes  shall  worship,  because  of  the 
Lord  that  is  faithful,  and  the  Holy  One  of  Israel,  and  he 
shall  choose  thee." 

Of  whom  is  this  spoken  ?    Who  is  he  that  was  despised 
by  man,  and  abhorred  by  the  nation  ?     The  answer  to  this 
21 


322  REASON  AND  REVELATION. 

question  is  found  in  Isaiah  Hi :  13 — liii.  I  have  space  only 
to  quote  the  last  three  verses  of  the  fifty-second  chapter,  but 
the  reader  should  also  study  carefully  the  whole  of  the  fifty- 
third;  it  is  but  a  continuation  of  the  same  subject.  "Be- 
held my  servant  shall  deal  prudently,  he  shall  be  exalted 
and  extolled,  and  be  very  high.  As  many  were  astonished 
at  thee:  (his  visage  was  so  marred  more  than  any  man,  and 
his  form  more  than  the  sons  of  men):  so  shall  he  sprinkle 
many  nations;  the  kings  shall  shut  their  mouths  at  him  :  for 
that  which  had  not  been  told  them  shall  they  see;  and  that 
Avhieh  they  had  not  heard  shall  they  consider."  From  this, 
considered  in  connection  with  the  next  chapter,  it  is  perfectly 
obvious,  that  the  person  previously  referred  to  in  the  forty- 
ninth  chapter  is  the  Messiah:  who  at  one  time  was  to  be 
•ised  and  rejected  by  man;  but  who  was  soon  afterward 
to  be  gloriously  exalted. 

The  word  nu  signifies,  according  to  Gesenius,  (1)  to  leap 
for  joy,  to  exult;  (2)  In  Hiphil,  to  cause  to  leap  for  joy; 
(3)  to  sprinkle  by  the  spouting  or  leaping  forth  of  liquids. 
It  is  here  used  in  the  Hiphil  future:  and  the  clause  is 
translated  by  Gesenius  as  follows :  "  So  shall  he  cause  many 
nations  to  rejoice  in  himself."  This  harmonizes  well  with 
the  context. 

2.  In  Isaiah  Ixv :  25,  it  is  said :  "  The  wolf  and  the  lamb 
shall  feed  together ;  and  the  lion  shall  eat  straw  like  the  bul- 
lock ;  and  dust  shall  be  the  serpent's  meat.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain,  saith  the  Lord." 

Is  this  language  literal  or  is  it  figurative?  In  Isaiah  xi: 
6-9,  we  find  a  parallel  passage,  the  last  verse  of  which  is  as 
follows :  "  They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain  :  for  the  earth  shall  be  full  of  the  knowledge  of  the 
Lord  as  the  waters  cover  the  sea."  This  last  clause  proves 
beyond  all  doubt,  that  the  language  of  the  preceding  extract 
is  figurative.  For  powerful  as  the  word  of  the  Lord  is  to 


HERMENEUTICS  AND  EXEGESIS.  323 

convert  human  lions,  and  tigers,  and  panthers  into  lambs,  it 
can  never  change  the  natural  instincts  of  the  beasts  of  prey. 

3.  In  Genesis  xlix  :  7,  Jacob  speaking  by  the  Spirit  ,of 
prophecy,  concerning  Simeon  and  Levi,  says  :  "  I  will  di- 
vide them  in  Jacob,  and  scatter  them  in  Israel." 

This  prophecy  was  literally  fulfilled.  In  Joshua  xxi:  1— 
42,  we  learn  that  the  Levites  occupied  as  their  portion  of  the 
land,  forty-eight  cities  scattered  among  all  the  Tribes.  The 
Simeonites  at  first  received  by  lot  a  part  of  the  inheritance 
of  Judah.  (See  Joshua  xix  :  1-9.)  But  this  being  too  small 
for  them,  some  went  further  north,  and  occupied  some  of  the 
more  central  portions  of  Judah,  as  Gedor,  for  example  ;  and 
others  went  south  to  Mount  Seir  and  the  country  of  the 
Amalekites.  (See  1  Chronicles  iv  :  24-43.)  It  is  therefore 
very  probable  that  they  were  scattered  still  further  among 
the  Tribes. 

MISCELLANEOUS  EXAMPLES. 

I.  In  Matthew  xi  :  12,  Christ  said  to  the  Example  nius- 
multitudes  :  "  From  the  days  of  John  the  Bap-  cominence- 


tist  until  now  the  Kingdom  of  Heaven  suifereth 
violence;  and  the  violent  take  it  by  force."  Heaven. 

The  object  of  Christ  in  the  entire  paragraph  of  which  this 
verse  is  a  member,  is  to  commend  John  to  the    scope  of  the 
multitudes  :   and  the  connection  of  this  clause    Passase- 
with   the  context  is  both  optical  and  psychological.     The 
conception  in  the  mind  of  Christ,  which  gave    Nature  of  the 
Ving  to  the  several  metaphors  used,  was  that    union' 
of  a  city  into  which  a  besieging  army  was  resolved  to  enter. 
No  sooner  did  John  with  his  mighty  voice,  announce  to  the 
people  the  near  approach  of  the  Kingdom  of  Heaven,  than 
"Jerusalem  and  all  Judea,  and  all  the  region  round  about 
Jordan  "  went  out  to  him,  "  and  were  baptized  by  him  in 
the  Jordan  confessing  their  sins."     Thus  they  manifested 


324  REASON  AND  REVELATION. 

their  confidence  in  the  very  near  approach  of  the  Kingdom, 
Evidence  that  an(^  their  fixed  purpose  and  determination  to 
the  Kingdom  enter  it  as  soon  as  it  would  really  come  to  hand. 

\ra9  not  really  * 

let  up  in  the        But  that  its  existence,  at  that  time,  was  ideal  and 
not  real,  is  evident  from  several  considerations. 

1.  From  the  fact  that  John  himself  was  not  in  the  King- 
dom.    For  Christ  says,  in  the  pm-eding  verse:  "He  that  is 
least  in  the  Kinirdom  of  Heaven  is  greater  than  he."    Surely 
if  any  one  could  at  that  time  have  entered  the  Kingdom, 
John  would  have  done  it.     And  besides,  it  is  difficult  to 
understand  how  he  that  was  the  greatest  of  all  that  had  ever 
been  born  of  woman,  could  be  less  than  the  least  citizen  of 
the  Kingdom,  if  it  was  then  an  existing  reality? 

2.  From  the  fact,  that  John  himself  said:  "The  Kingdom 
of  Heaven  i&  at  hand"     (Matthew  iii :  2.) 

3.  From  the  fact,  that  Christ  proclaimed  the  same  thing. 
(Matthew  iv :  17.) 

4.  From  the  fact,  that  he  instructed  his  disciples  to  pray: 
"Thy  Kingdom  come."     (Matthew  vi :  10.) 

5.  From  the  fact,  that  the  Jewish  theocracy,  otherwise 
called  the  Kingdom  of  God  (Matthew  xxi:  43),  was  not 
taken  out  of  the  way,  until  its  types  and  shadows  were  all 
fulfilled  in  the  great  Antitype,  and  by  Him,  nailed  to  the 
cross.     (Co)ossians  ii :  14.)     But  these  two  kingdoms,  the 
typical  and  the  antitypical  or  real,  could  not  exist  simulta- 
neously. 

6.  From  the  fact,  that  Jesus  could  not  be  crowned  King 
until  after  his  death,  burial,  and  resurrection.     Nor  could 
the  Holy  Spirit  be  given,  according  to  the  laws  and  ordi- 
nances of  this  most  glorious  institution,  till  after  Christ  was 
glorified.     (John  vii :  39.) 

7.  From  the  fact,  that  John  never  baptized  any  one  in  the 
name  or  by  the  authority  of  Jesus  Christ :  nor  did  he  ever 
baptize  any  one  into  the  name-  of  the  Father,  and  of  the  Son, 


HERMENEUTICS  AND  EXEGESIS.  325 

and  of  the  Holy  Spirit.  All  this  was  first  done,  on  the  day 
of  Pentecost  next  following  the  death,  burial,  and  resurrection 
of  Jesus  Christ. 

8.  From  the  fact,  that  in  Acts  xi:  15,  the  Apostle  Peter 
fixes  the  same  day  of  Pentecost  as  the  beginning  of  the 
Kingdom.  His  words  are :  "  And  as  I  began  to  speak,  the 
Holy  Spirit  fell  on  them,  as  on  us  at  the  beginning."  At 
the  beginning  of  what  ?  Evidently  at  the  beginning  of  the 
Kingdom. 

From  all  of  which  we  conclude,  that  like  many  of  the 
ancient  prophets,  Christ  in  the  passage  under 

.,      \.    r  '       ,          ,.  r          &.,  Conclusion. 

consideration,  simply  disregards  the  idea  of 
time ;  and  contemplates  the  Kingdom  of  Heaven  as  a  visi- 
ble reality,  into  which  the  multitudes,  under  the  influence 
of  John's  preaching,  were  striving  to  enter  with  a  zeal  or  a 
species  of  violence  analogous  to  that  of  a  besieging  army. 
(See,  for  illustration,  the  sixtieth  chapter  of  Isaiah.) 

II.  We  will  take  as  a  second  example  the  following  from 
Matthew  xvi:  18:  "And  I  say  unto  thee  that  Example  mus- 
thou  art  Peter,  and  upon  this  rock  I  will  build  trot™  of  the 

7  L  Foundation  of 

my  church ;  and  the  gates  of  hell  shall  not  pre-    the  church. 
vail  against  it." 

The  scope  of  the  paragraph  of  which  this  clause  is  a  mem- 
ber, is  to  reveal  the  true  character  of  Christ,    Scopeofthe 
especially  in  its  relations  to  the  Church:  and    ParasraPh- 
the  connection  is  psychological.      It  was  reserved  for  Peter 
to  reveal  through  the  Holy  Spirit,  that  Jesus  is    Natureofthe 
the  Christ,  the  Son  of  the  living  God.      And    union- 
hence  there  was  a  beautiful  propriety  in  calling  this  great 
and  fundamental  truth  a  rock  (jrerpd)  •  for  the  twofold  reason 
that  it  was  first  suggested  by  Peter  (TTST^OC),  and  also  because 
it  was  to  be  made  the  foundation  of  the  Christian  Church. 

The  allegation,  that  Peter  himself  is  the  rock.    Evidence  that 

.  ,       , ,       „  ,    '  ,  '     Peter  is  not  the 

is  evidently  false  tor  several  reasons.  foundation. 


326  REASON  AND  REVELATION. 

1.  Because  it  is  inconsistent  with  the  structure  of  the  sen- 
tence.     The  use  of  the  word  xeroa,  a  rock,  m- 

From  the  '      ' 


stead  of  7T£7y>oc,  a  stone,  clearly  indicates,  that  it 

the  sentence.  ,-,,       .       ,      .  . 

was  our  Savior's  intention  to  express  a  thought 
wholly  different  from  that  which  was  first  suggested  by  the 
word  -STpoz.  Even  admitting  that  tin-so  t\v<>  (I  rook  words 
may  be  sometimes  used  interchangeably,  it  does  not  follow, 
that  they  are  so  used  in  this  connection.  We  may  uso  oithor 
thou  or  you  to  represent  a  noun  in  the  second  person  singu- 
lar. But  it  would  l)o  a  giv.-it  violation  of  grammatical  pro- 
priety, to  represent  it  by  each  of  tin  -so  in  (ho  same  sen  (once. 
A  change  of  the  pronoun  would,  in  that  rase,  imply  also 
a  change  of  the  anteoodont;  and  of  course  also  of  the  idea 
to  be  expressed.  And  just  so  in  the  case  under  considera- 
tion. The  word  -"<><>:  means  properly  a  piece  of  rock  or  a 
atone:  and  the  word  ~£Ttoa  means  a  rock,  or  rather  a  mass 
of  live  rock.  They  are  however  sometimes  used  interchange- 
ably. But  this  can  never  be  done  with  propriety  in  the  same 
clause  or  sentence.  In  this  case,  a  change  of  words  implies 
of  necessity  a  change  of  ideas. 

2.  It  is  inconsistent  with  the  scope  of  the  passage.     The 
From  the  scop  >    object  of  tlie  Holy  Spirit  in  this  connection,  is 

of  the  passage.        not    to    ^^    p^    but    Chrigt    t()    ^    worl(|< 

True  indeed,  Peter  deserved  some  honor  for  his  agency  in 
this  marvelous  revelation  :  and  such  honor  Christ  certainly 
confers  on  him.  But  he  does  this,  by  making  him  the  door- 
keeper, and  not  the  foundation  of  his  Church. 

3.  It  is  inconsistent  with  many  parallel  passages.      For 
From  parallel      instance,  in  I  Corinthians  iii:  10,  11,  Paul  says: 
passages.  tt  According  to  the  grace  of  God  which  is  given 
unto  me,  /  have  laid  the  foundation,  and  another  buildeth 
thereon.     But  let  every  man  take  heed  how  he  buildeth 
thereon.     For  other  foundation  can  no  man  lay,  than  that  is 
laid,  which  is  Jesus  Christ"     But  it  is  only  by  preaching 


HERMENEUTICS  AND  EXEGESIS.  327 

Christ  and  him  crucified,  as  Paul  did  in  Corinth,  that  Christ 
can  be  laid  as  the  foundation.  And  hence  there  is  really  no 
discrepancy  between  1  Corinthians  iii:  11,  and  Matthew  xvi: 
18.  And  I  may  further  add,  that  the  foundation  of  the 
Apostles  and  Prophets  on  which  the  Ephesian  Church  was 
builded  (Ephesians  ii:  20),  is  the  same  foundation  that  is 
described  in  these  two  passages.  For  the  foundation  of  the 
Apostles  and  Prophets  is  to  be  found  only  in  their  writings. 
But  the  scope  of  all  these  is  identical  with  the  confession  of 
Peter,  that  Jesus  is  the  Christ,  the  Son  of  the  living  God. 

III.  In  Matthew  xxi :  32,  we  have  the  following  remarks 
of  Christ,  addressed  to  the  Chief  Priests  and  ExamPio  iiius- 
Elders  of  the  Jews:  "For  John  came  to  you  in  trative  of  Faith 

*  and  Repent- 

the  way  of  righteousness,  and  ye  believed  him    ance. 
not;  but  the  publicans  and  the  harlots  believed  him:  and 
ye,  when  ye  had  seen  it,  repented  (/uercjetcx^&prtj  regretted) 
not,  that  ye  might  believe  him." 

Throughout  the  entire  Bible,  faith  is  generally  represented 
as  preceding  both  regret  and  repentance.  Faith  Their  r(.iati0n 
is  described  as  the  antecedent,  and  repentance  as  to  each  othcr> 

as  generally 

the  consequent.     But  if  so,  it  may  be  asked,    represented. 
What  is  the  meaning  of  this  passage;  and  how  may  it  be 
reconciled  with  the  general  teachings  and  tenor  of  the  Holy 
Scriptures  ? 

The  whole  difficulty  is  one  of  our  own  creation.  It  arises 
out  of  a  false  assumption  on  the  part  of  many  False  aB8ump. 
who  have  attempted  to  explain  the  Bible.  In-  tioninthecase- 
deed  there  seems  to  be  a  proneness  in  the  human  mind,  to 
look  upon  all  the  gifts  and  graces  of  the  Spirit  as  perfect 
and  full-grown  entities  from  the  moment  they  are  received. 
We  seem  often  to  forget,  that  all  Christian  graces  have  a 
mutual  and  re/lex  influence  over  each  other :  and  Their  mutual 
that  while  faith  is  of  necessity  the  first  of  them  Ju 
all,  without  which  every  thing  else  is  sinful  and  other- 


328  REASON  AND  REVELATION. 

displeasing  to  God,  it  nevertheless  depends  essentially  for 
its  subsequent  growth  on  the  reflex  influence  of  repentance, 
and  the  practical  exercise  of  all  the  other  virtues.  If  the 
first  degree  of  it  leads  to  a  corresponding  degree  of  repent- 
ance, this  degree  of  repentance  will  in  like  manner  serve  to 
produce  a  second  degree  of  faith;  and  this  again  another 
degree  of  repentance.  So  that  notwithstanding  faith  is  scrip- 
tu rally,  logically,  and  philosophically  the  antecedent  of  re- 
pentance, their  mutual  growth,  in  all  cases,  depends,  to  some 
extent,  on  their  mutual  influence. 

And  this  is  just  what  CIm>t  aims  to  teach  in  the  passage 
under  consideration.  The  Priests  and  Elders 
whom  he  here  reprimands  had  some  degree  of 
Hi i ih  in  God;  but  when  God  called  on  them  by  his  messenger 
John,  to  manifest  their  faith  in  deeds  of  repentance  and  ref- 
ormat inn,  they  refused  to  hearken.  And  this  refusal  on  their 
part  was  a  barrier  in  their  way  to  higher  attainments  of  Ihith. 
Had  they  repented  toward  God  in  whom  they  did  believe,  they 
would  also  have  believed  in  Christ  as  the  promised  Messiah. 

IV.  The  following  very  profound  and  interesting  passage 
Example  iiius-  is  found  in  Romans  xi:  16-24:  "For  if  the 
depladeuM  of6  fi1*8*  fruit  be  holy,  the  lump  is  also  holy :  and  if 

li-m^on^the"       ^   TOOt   ^  ^°^>  S°   ^   ^  bl>ancheS-        And   if 

Jews.  some  of  the  branches  be  broken  oft',  and  thou, 

being  a  wild  olive  tree,  wert  grafted  in  among  them,  and 
with  them  partakest  of  the  root  and  fatness  of  the  Olive 
Tree,  boast  not  against  the  branches.  But  if  thou  boast, 
thou  bearest  not  the  root,  but  the  root  thee.  Thou  wilt  say 
then,  The  branches  were  broken  off  that  I  might  be  grafted 
in.  Well ;  because  of  unbelief,  they  were  broken  off,  and 
thou  standest  by  faith.  Be  not  high-minded,  but  fear.  For 
if  God  spared  not  the  natural  branches,  take  heed  lest  he 
also  spare  not  thee.  Behold  therefore  the  goodness  and  the 
severity  of  God :  on  them  who  fell,  severity ;  but  toward 


HERMENEUTICS  AND  EXEGESIS.  329 

thee  goodness,  if  thou  continue  in  his  goodness :  otherwise 
thou  also  shalt  be  cut  off.  And  they  also,  if  they  abide  not 
in  unbelief,  shall  be  grafted  in :  for  God  is  able  to  graft  them 
in  again.  For  if  thou  wert  cut  out  of  the  olive  tree  which 
is  wild  by  nature,  and  were  grafted  contrary  to  nature  into  a 
good  Olive  Tree :  how  much  more  shall  these  which  are  the 
natural  branches,  be  grafted  into  their  own  Olive  Tree  ?  " 

By  many  able  critics  this  passage  has  long  been  regarded 
as  furnishing  conclusive  evidence  of  the  general 
and  essential  identity  of  the  Jewish  and  Christian    sis  in  relation 
churches.     And  as  many  infants  were,  by  virtue 
of  their  birth  and  parentage,  members  of  the  former ;  even 
so,  it  is  confidently  inferred,  that  infants,  simply  by  virtue 
of  their  Christian  parentage,  without  any  faith  or  intelligence 
on  their  part,  may  also  become  members  of  the  latter. 

This  is  plausible ;  but  wholly  at  variance  with  many  other 
portions  of  Scripture.  In  Hebrews  viii :  6-13,  Evidence  of  its 
for  example,  we  learn  that  the  covenants  or  con-  fallaciousness. 
stitutions  of  these  two  churches,  would  differ  essentially  in 
several  respects :  and  that  among  other  points  of  difference, 
this  would  be  prominent :  that  all  the  subjects  of  the  New  Cov- 
enant, from  the  least  of  them  to  the  greatest,  would  know  the 
Lord :  whereas,  under  the  Old  Covenant,  many  were  always 
found  who  could  not  distinguish  their  right  hand  from  their 
left;  nor  God  from  Beliel.  This  therefore  is  sufficient  to 
disprove  the  alleged  identity  of  the  two  churches,  and  to 
show  the  fallaciousness  of  the  given  hypothesis. 

But  one  extreme  is  apt  to  lead  to  another.  Many  in  at- 
tempting to  avoid  Scylla  have  run  into  Charyb-  The  secondhy- 
dis.  This  has  often  proved  true  in  the  various  p°thesis- 
attempts  that  have  been  made  to  explain  this  beautiful  pas- 
sage. Many,  apparently  for  the  purpose  of  avoiding  the  ex- 
treme of  the  pedobaptists  have  run  into  the  opposite.  They 
exclude  from  this  beautiful  allegory,  the  Jewish  Church 


330  REASON  AND  REVELATION. 

altogether.  They  make  the  good  Olive  Tree  represent  the 
Christian  Church  exclusively.  They  allege  that  the  roots, 
and  trunk,  and  primary  branches  were  composed  of  the  first 
Jewish  converts ;  and  that  the  Gentiles  were  not  grafted 
in  until  after  that  the  Church  had  become  a  tree  of  wide- 
spreading  branches. 

This  hypothesis  has  also  some  apparent  ingenuity.  But 
rvi.i.-ncoof  us  this  is  all  that  can  l>e  said  in  its  favor:  for  it  is 
'""""'  ""ss-  utli'i'lii  inconsistent  with  the  context,  and  especially 
with  the  scope  of  the  passage  under  consideration.  The  object 
of  the  Apostle  in  introducing  this  allegory,  was  evidently  to 
make  the  Gentile  Christians  feel  their  dependence  on  the 
Israelites  as  such;  lest  they  should  be  wise  in  their  own  con- 
ceits. And  any  hypothesis,  therefore,  that  is  inconsistent 
with  this  main  object  of  the  argument,  not  to  speak  of  other 
subordinate  matters,  is  scarcely  worthy  of  a  passing  notice. 
Evidently,  then,  Abraham  and  his  seed  according  to  the 
flesh,  have  not  only  a  place,  but  the  first  place  in  this  symbol- 
ical representation  of  God's  chosen  people.  Otherwise,  there 
is  neither  point,  nor  logic,  nor  sense  in  Paul's  reasoning. 

How  then  can  this  passage  be  explained  in  harmony  with 

other  portions  of  Scripture,  and  with  the  main 
The  obscurity  r  r  . 

of  the  ai-Ku-  •  scope  of  the  Apostle  s  argument  in  this  connec- 
ply'in  itr,ib-m"  tion?  The  passage  is  confessedly  a  difficult  one, 
owing  chiefly  to  the  very  abstract  nature  of  the 
argument  which  it  contains.  Nothing  short  of  a  very  high 
degree  of  abstraction  and  generalization  would  have  an- 
swered Paul's  purpose  in  this  case. 

Let  us  then  briefly  notice,  in  the  first  place,  especially  for 
illustration  of  tne  ss^e  of  my  junior  readers,  the  philosophy 
of  "common  Phy  °^  common  terms.  And  for  the  sake  of  illus- 
terms.  tration,  let  it  be  proposed  to  find  a  term  that 

may  be  applied  with  equal  propriety  to  a  man  or  to  a  worm. 
For  this  purpose,  we  first  analyze  both,  and  note  all  their 


HERMENEUTICS  AND  EXEGESIS.  331 

properties,  attributes,  and  accidents :  and  we  will  suppose 
that  as  the  result  of  our  analysis,  in  this  case,  the  following 
elements  are  discovered : 

Man  —  a,  b,  c,  d,  e,  /,  g,  h,  i,  j,  k,  I,  and  m. 

Worm  =  b,  I,  m,  n,  o,  p,  and  q. 

We  next  take  simply  those  elements  that  are  common  to 
both,  and  give  to  them  a  common  name,  canceling  and  re- 
jecting all  others.  In  this  case  we  find  b  common  to  both ; 
and  we  will  let  it  represent  simply  being  or  existence.  We 
discover  moreover,  that  I  and  m  are  common  to  both.  Let 
the  former  represent  life,  and  the  latter  voluntary  motion. 
To  these  three  elements  then,  we  next  give  a  name,  say  for 
instance  animal,  which  is  equally  applicable  to  a  man,  and 
to  a  worm,  and  to  all  other  beings  having  these  three  prop- 
erties. 

Now  let  us  suppose  that  the  two  Churches  are  in  like 
manner  analyzed;  and  that  we  have  the  follow-  Limited  iden- 
ing  results:  S£^  "° 

Jewish  Church  =  a,  6,  c,  d,  e,  /,  g,  h,  and  p. 

Christian  Church  =  c,  m,  n,  o,  p9  q,  r,  and  s. 

Here  then,  for  the  sake  of  illustration,  we  will  suppose 
that  there  are  but  two  common  elements :  c  and  p.  Let  the 
latter  represent  people,  and  the  former  chosen  or  covenanted. 
To  these  two  elements,  we  may  now  give  any  name  that  we 
choose;  as  for  instance,  God's  chosen  people ;  God's  covenant 
people ;  or  a  good  Olive  Tree.  If  we  use  the  last  of  these 
names,  as  Paul  does,  then  indeed  it  is  evident,  not  only  that 
it  is  alike  applicable  to  both  Churches,  but  also  that  the  good 
and  cultivated  Olive  Tree  has  its  roots  in  the  patriarchs  to 
whom  the  promises  were  made ;  that  the  trunk  and  primary 
branches  were  composed  of  members  of  the  Old  Covenant ; 
and  that  the  Gentile  converts  to  Christianity  must  therefore 
of  necessity  occupy  a  very  dependent  position  in  this  sym- 
bolical representation  of  God's  elect.  This  is  just  what 


332  REASON  AND  REVELATION. 

Paul  aims  at  in  the  course  of  his  argument,  and  what  he 
accomplishes  in  the  most  effective  way  possible. 

But  be  it  observed,  that  as  in  the  supposed  case  of  the 
Fallacy  or  rea-  man  anc^  tnc  worm,  every  thing  not  otherwise 
Boning  from  proved  to  be  common,  must  be  eliminated.  It 

this  partial 

i.i.-ntityj.Bifit     will  not  do  to  reason  from  this  very  partial  iden- 

were  complete.         .  .  ,,  .  A  .  ,  *     .   •  a 

tity  as  it  it  were  a  complete  and  perfect  identity. 
It  does  not  follow,  because  a  man  and  a  worm  are  both  ani- 
mals, that  they  have  therefore  both  reason,  and  a  will,  and  a 
conscience.  No  more  does  it  follow,  because  the  Jewish  and 
Christian  Churches  are  both  included  under  one  symbolical 
name,  that  they  are  therefore  in  all  iv>p<rts  indcntical;  and 
that  because  then;  were  infants  in  the  former,  there  must  there- 
fore of  necessity  be  infants  also  in  the  latter.  If  this  is  true, 
it  must  be  proved  from  other  sources,  and  by  other  evidence. 

» 

SECTION  III.— FIGURATIVE  LANGUAGE. 

The  preceding  rules  are  of  universal  application.     They 
serve  to  determine  the  meaning  of  all  words  and 
rui.sareuni-      all  sentences,  whet  her  they  be  used  literally  or  fig- 
uratively.    Indeed  they  furnish  the  only  proper 
means  by  which  we  can  determine  whether  a  word,  or  a  sen- 
tence, should  be  taken  literally  or  figuratively.    The  general 
GciM'nii  uuie       law  is,  that  all  words  and  sentences  should  be  taken 
eraiand  fi«url-    ana  construed  literally :  unless  this  would  imply 
tive  language.      80me  incongruity  or  ofottfdtty,  or  involve  a  mean- 
ing that  is  inconsistent  with  the  nature  of  the  subject,  or  with 
the  plain  and  evident  meaning  of  other  portions  of  Scripture. 
But  these  points  can  be  determined  only  by  a  patient  con- 
sideration and  judicious  application  of  the  pre- 

Means  of  deter-  J 

mining  these       ceding  rules.     Let  it  be  proposed,  for  example, 
to  determine  whether  the  following  passages  are 
to  be  taken  literally  or  figuratively. 


HERMENEUTICS  AND  EXEGESIS.  333 

1.  "  If  your  enemy  is  hungry,  feed  him  ;  if  he  is  thirsty, 
give  him  drink :  for  by  so  doing,  you  will  heap 

coals  of  fire  on  his  head."     (Romans  xii :  20.) 

"  He  that  eats  my  flesh  and  drinks  my  blood,  has  eternal 

life."     (Johnvi:  54.) 

"  When  thou  sittest  to  eat  with  a  ruler,  consider  diligently 

what  is  before  thee ;  and  put  a  knife  to  thy  throat,  if  thou  be 

a  man  given  to  appetite."     (Proverbs  xxiii :  2.) 

In  each  of  these  passages,  the  literal  meaning  involves  a 

moral  absurdity :  and  the  metaphorical  meaning  is  therefore 

to  be  preferred. 

2.  "  God  came  ft om  Teman,  and  the  Holy  One  from  Mount 
Paran.     His  glory  covered  the  heavens,  and  the  earth  was 
full  of  his  praise.     And  his  brightness  was  as  the  light :  he 
had  horns  coming  out  of  his  hand;  and  there  was  the  hiding 
of  his  power.    Before  him  went  the  pestilence;  and  burning 
coals  went  forth  at  his  feet."     (Habakkuk  iii :  3-5.) 

From  John  iv  :  24,  we  learn  that  God  is  spirit.  And  hence 
all  words  that  ascribe  to  him  human  form  or  physical  organs 
of  any  kind  are  to  be  construed  as  metaphors ;  or  more  par- 
ticularly, as  that  species  of  metaphor  which  is  called  anthro- 
pomorphism. 

3.  In  Genesis  vi :  6,  it  is  said :  "  And  it  repented  the  Lord 
that  he  had  made  man  on  the  earth ;  and  it  grieved  him  at 
his  heart."     But  in  1  Samuel  xv :  29,  the  prophet  assures 
us  that  "  The  Strength  of  Israel  will  not  repent :  for  he  is 
not  a  man  that  he  should  repent."    In  the  word  repent  there- 
fore, as  it  is  applied  to  Jehovah,  in  Genesis  vi :  6,  we  have 
another  species  of  metaphor,  called  anthropopathy. 

More  on  this  subject  would,  I  think,  be  unnecessary.  By 
the  proper  study  and  application  of  these  rules  and  princi- 
ples, the  thoughtful  student  will  generally  be  able  to  deter- 
mine, without  much  difficulty,  whether  a  word  or  sentence 
should  be  construed  literally  or  figuratively.  But  there  are 


334  REASON  AND  REVELATION. 

a  few  other  matters  pertaining  to  analogical  language,  on 
which  I  wish  to  add  a  few  words.  I  refer  particularly  to 
oth.-r «  the  principle  of  accomn><n1nti<m  ;  the  principle  of 

pi-rtiiihiiiir  to  7       7  7  /•  1,7 

uiiMi-.-i.-iiiiaii-     double  reference;  and  the  nature,  use,  and  proj>< ••/• 
tirtfcrprefation  of  the  allegory  and  parable.     AVe 

will  consider  these  briefly  in  order. 

I.  By  the  Principle  of  Accommodation  is  meant  that  law 

rn.inPio  of        and -license  by  which  the  words  of  a  passage  "re 

.\<.  Muuoda-       frequently  used  in  a  sense  that  was  not  orir/imilli/ 
inti  /i't>  'I :  Ifi'f  f/n'i/  are  applied  to  some  new  object, 

simply  on  account  of  their  peculiar  jitness  to  describe  it. 

A  beautiful  illustration  of  this  principle  is  found  in  Ro- 
mans x :  6-8.     But  the  original  words  are  tnvcn 

Illustration. 

in  Deuteronomy  xxx:  11-14,  as  follows:  "For 

this  commandment  which  L  command  th<-e  this  day,  is  not 
hidden  from  thee;  neither  is  it  far  nil'.  It  is  not  in  heaven, 
that  thou  shouldst  say,  Who  K/mlf  go  up  for  us  to  heaven,  and 
bring  it  unto  us,  that  we  may  hear  it  and  do  it?  Neither  is  it 
beyond  the  sea,  that  thou  shouldst  say,  Who  shall  go  over  the 
sea  for  us,  and  bring  it  unto  us,  that  we  may  hear  it  and  do 
it?  But  the  ivord  is  very  nigh  thee;  in  thy  mouth,  and  in  thy 
heart,  that  thou  mayest  do  it" 

In  these  words,  Moses  had  evidently  no  other  purpose, 
than  simply  to  remind  his  brethren,  the  children  of  Israel, 
that  they  had  there  and  then,  in  their  possession,  a  perfect 
rule  of  life :  and  that  it  was  therefore  not  necessary  for  them 
to  travel,  as  did  many  of  the  heathen  philosophers,  from  city 
to  city;  and  from  country  to  country,  in  quest  of  wisdom. 
The  Law  in  their  heart  and  in  their  mouth,  was  to  be  their 
guide  of  life. 

But  Paul  makes  use  of  some  of  these  expressions  to  illus- 
trate the  still  greater  plainness  and  simplicity  of  the  Gospel. 
"But  the  righteousness  which  is  of  faith/'  he  says,  "speak- 
eth  on  this  wise :  Say  not  in  thy  heart,  Wlio  shall  ascend  into 


HERMENEUTICS  AND  EXEGESIS.  335 

heaven  f  that  is,  to  bring  Christ  down  from  above :  or  who 
shall  descend  into  the  deep  ?  that  is,  to  bring  up  Christ  again 
from  the  dead.  But  what  saith  it?  The  word  is  nigh  thee, 
even  in  thy  mouth  and  in  thy  heart :  that  is  the  word  of  faith 
which  we  preach ;  that  if  thou  wilt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shall  believe  in  thy  heart  that  God  hath  raised 
him  from  the  dead,  thou  shall  be  saved"  (Compare  also  Psalm 
xix:  4  with  Romans  x:  18.) 

II.  The  Principle  of  Double  Reference  differs  from  the 
Principle  of  Accommodation,   in  this  respect;      Principle 
that  it  always  implies  an  intentional  reference  to      of  Double 

a  second  object.  The  words  are  so  selected  and 
the  sentences  are  so  framed  by  the  Holy  Spirit,  that  they  serve 
to  describe  alike  both  the  type  and  the  antitype.  This  princi- 
ple occurs  very  frequently,  especially  in  the  Old  Testament. 
The  following  may  be  given  as  examples  and  illustrations 
of  it: 

1.  Several  of  God's  promises  to  Abraham.     They  refer  to 
both  the  families  of  which  he  was  made  the  father  and  the 
founder:  to  his  natural  and  also  to  his  spiritual  posterity; 
to  his  seed  which  was  according  to  the  flesh,  and  also  to  his 
seed  which  was  according  to  the  promise.    (Compare,  for  in- 
stance, Genesis  xvii :  4-7  with  Romans  iv :  11-16.) 

2.  Many  of  the  Psalms  of  David.     The  seventy-second, 
for  example,  refers  primarily  to  the  reign  of  Solomon ;  and 
secondarily  to  the  reign  of  Christ. 

3.  Many  of  the  later  prophecies.     (Compare,  for  example, 
Isaiah  vii:  14-16,  and  also  viii:  1-4,  with  Matthew  i:  22, 
23;  Jeremiah  xxxi:  15  with  Matthew  ii:  17,  18;  and  Ho- 
sea  xi :  1  with  Matthew  ii :  15.) 

III.  To  give  a  strictly  logical  definition  of  an  Allegory 
and  a  Parable  in  the  present  vague  state  of  our  religious  lit- 
erature, is  not  an  easy  matter.     But  perhaps  the  following 
definitions  are  as  well  adapted  to  the  popular  mind  and  as 


336  REASON  AND  REVELATION. 

free  from  metaphysical  objections  as  any  that  can  now  be 
given. 

An  Attegory  (adtyfopta  from  a).Xo^,  other,  and  afofizuto,  to 
Definition  of  speak)  is  a  phrase,  a  sentence,  or  a  discourse,  in 
an  Allegory.  which  the  principal  subject  is  described  by  an- 
other which  resembles  it:  or  it  is  a  representation  of  one 
thing,  which  is  intended  to  excite  in  the  mind  of  the  render 
or  hearer  the  representation  of  ti  not  her  thing.  The  first  or 
immediate  representation  is  called  the  protasis:  and  the  sec- 
ond or  ultimate  representation  is  called  the  apodosis. 

A  Parable  (~a<>a,io/^  from  -ana,  beside,  and  t1aM(o,  to  throw) 
Definition  of  a     w  that  species  of  all*  </<>r>i,  in  which  the  protasis  is 
a  serious  narration,  within  the  limits  of  probabil- 
ity, and  designed  to  illustrate  some  moral  or  religious  truth. 

In  both  of  these  figures,  then,  it  will  be  observed,  there 
Relation  on        is  an  expressed  or  implied  comparison,  either  di- 

whicli  all  alle-  ,          •    j«        »      mi-         L«  v_  i    •        i          i 

goriPB  are  wet  or  indirect.  The  object  to  be  explained  and 
illustrated  is  compared  with  some  other  well- 
known  and  familiar  object  which  it  resembles,  or  to  which 
it  is  in  some  way  analogous,  for  the  purpose  of  expressing  a 
higher  degree  of  perspicuity,  or  beauty,  or  energy.  And 
hence  it  follows  that  in  the  interpretation  of  every  allegory, 
and  especially  of  every  parable,  three  things  require  our  very 
special  attention  and  consideration  : 

!•  The  illustrating  example. 


consider,^!,,  2.  The  object  to  be  illustrated. 

the  interpret*-  .      . 

tkm  of  rambles        3.   llie  similitude  existing  between  them  :  or 
the  tertium  comparationis,  as  it  has  been  techni- 
cally called. 

From  the  data  thus  furnished,  the  scope  or  main  design 
HOW  the  scope  of  the  parable  or  allegory,  may  be  generally  in- 
^obe^Icer-18  ferred  without  much  doubt  or  difficulty.  For 
taine.1.  instance,  after  the  student  shall  have  thus  care- 

fully examined  the  Parable  of  the  Sower  in  Matthew  xiii  : 


HERMENEUTICS  AND  EXEGESIS.  337 

1—9,  he  will  readily  perceive  that  its  scope  is  to  show  that 
the  fruits  of  the  Gospel  or  the  word  preached, 
depend  on  the  state  and  condition  of  the  hearts  of 
those  who  hear  it.     And  by  the  same  threefold  process,  he 
will  see  that  the  object  of  Christ  in  the  Parable  of  the  Dar- 
nel of  the  field  (Matthew  xiii :  24-30),  is  simply  to  warn  his 
disciples  and  especially  the  Overseers  of  his  Church,  against 
an  extreme  degree  of  discipline ;  or  an  attempt  to  discriminate 
between  persons  and  characters  here  as  God  himself  will  dis- 
criminate hereafter.* 

I  will  give  with  all  possible  brevity,  the  scope  of  a  few 
other  parables,  as  a  help  and  encouragement  to  such  young 
persons  as  may  desire  to  make  further  progress  in  this  very 
interesting  department  of  Sacred  Hermeneutics. 

1.  The  Parable  of  the  Mustard  Seed  (Matthew  xiii:  31, 
32).   Scope :  The  great  outward  enlargement  of    Miscellaneous 
the  Church.     (Compare  Daniel  ii:  35.)  examples. 

2.  Parable  of  the  Leaven  (Matthew  xiii :  33).    Scope:  The 
inner  workings  and  assimilating  power  of  the  Gospel. 

3.  Parable  of  the  Hidden  Treasure  (Matthew  xiii :  44). 
Scope:  The  joyful  effects  of  the  Kingdom. 

4.  Parable  of  the  Pearl  of  Great  Price  (Matthew  xiii :  45, 
46).    Scope:  The  zeal  and  the  sacrifices  that  should  be  made 
in  order  to  secure  the  blessings  of  the  Kingdom. 

5.  Parable  of  the  Drag-net  (Matthew  xiii:  47-50).     Scope: 
The  good  and  the  bad,  now  nominally  existing  and  living  to- 
gether in  the  Church,  will  be  finally  and  forever  separated. 

#Some  have  hastily  inferred  from  this  parable,  that  all  discipline  is 
forbidden  as  injurious  to  the  growth  and  prosperity  of  the  Church.  But 
surely  it  does  not  follow,  because  the  darnel  was  allowed  to  remain  in  the 
field,  that  therefore  burdocks,  thistles,  and  every  other  kind  of  noxious 
weed  should  also  be  allowed  to  remain  there  to  the  great  injury  of  the 
wheat.  There  is  nothing  therefore  in  the  parable,  that  forbids  the  exer- 
cise of  church  discipline  within  proper  limits.  The  leper  was  always  to 
be  separated  from  the  camp  of  Israel.  (Leviticus  xiii.) 

22 


338  REASON  AND  REVELATION. 

6.  Parable  of  the  Unforgiving  Servant  (Matthew  xviii :  23- 
35).   Scope:  The  imperative  and  indispensable  duty  of  every 
one's  forgiving  the  trespasses  of  his  brethren. 

7.  Parable  of  the  Laborers  in  the  Vineyard  (Matthew  xx : 
1-16).     Scope:  All  Christians  will  be  rewarded.     But  this 
reward  will  be  given  not  as  a  matter  of  debt,  but  of  grace. 
And  hence  even  those  who  labor  most,  if  they  do  so,  with 
the  hope  and  expectation  of  meriting  salvation  by  their  own 
works  of  righteousness,  will  in  the  end  be  disappointed,  and 
fail  at  last  of  eternal  life. 

8.  Parable  of  the  Vineyard  let  out  to  Husbandmen  (Mat- 
thew xxi :  33-44).   Scope:  The  Jews  to  be  rejected  as  a  peo- 
ple, on  account  of  their  rejecting  and  killing  God's  prophets, 
and  finally  his  own  Son. 

9.  Parable  of  tlie  Marriage  of  the  King's  Son  (Matthew 
xxii :  1-14).   Scope:  Call  of  all  classes,  both  Jews  and  Gen- 
tiles, to  a  participation  of  the  blessings  of  the  Gospel 

10.  Parable  of  the   Ten    Virgins  (Matthew  xxv:   1-13). 
Scope:  Necessity  of  all  the  followers  of  Christ  being  ever 
watchful  and  ready  for  his  coming ;  whether  providential  or 
personal. 

11.  Parable  of  the  Talents  (Matthew  xxv :  14-30).    Scope: 
Christ  will  hold  all  men  personally  responsible  for  whatever 
talents  he  has  committed  to  their  charge. 


HERMENEUTICS  AND  EXEGESIS.  339 


CHAPTER    IV. 

ANALYSIS  OF  THE  EPISTLE  TO  THE  EOMANS. 

HISTORICAL  CIRCUMSTANCES. 

I  WILL  merely  state  these ;  and  leave  it  to  the  reader  to 
consider  them  fully  and  in  detail. 

I.   Quis,  who?     Paul  was  the  writer,  and  the  Roman 

Christians  were  the  persons  addressed. 
II.   Quid,  what  ?     Didactic  and  argumentative  prose. 

III.  Ubi,  where?     At  Corinth. 

IV.  Quibus  auxiliiS)  with  what  helps  ?   Paul's  own  agency ; 
the  aid  of  Tertius  as  his  amanuensis;  and  the  agency 
of  the  Holy  Spirit. 

V.   Cur,  why?     For  the  edification  of  the  Church  of 

Rome. 

VI.   Quomodo,  how?    Naturally,  providentially,  and  mi- 
raculously. 
VII.   Quando,when?    A.  D.  58. 

GENERAL  DIVISION  OF  THE  EPISTLE. 

PART    I.— Introduction,    (i:  17.) 
PART  II.— Argumentative,     (i :  18— xi.) 
CHAPTER    I. — Justification,    (i:  18 — v.) 
CHAPTER  II. — Sanctification,  Redemption,  and  Glori- 
fication,    (vi — viii.) 

CHAPTER  III. — God's  dealings  with  the  Jews  as  a 
people,     (ix — xi.) 


340  REASON  AND  REVELATION. 

PART  III.— Practical,    (xii— xv :  13.) 
PART  IV.— Conclusion,     (xv:  14— xvi.) 

SPECIAL  ANALYSIS. 
PART  I.  INTRODUCTION,    (i:  1-17.) 

SECTION  I.   PauFs  Salutation,    (i :  1-7.) 

1.  Paul's  personal  relations  to  Christ.     (V.  1.) 

2.  His  official  relations  to  the  Gospel.     (V.  1.) 

3.  The  origin  and  proclamation  of  the  Gospel.     (V.  1,  2.) 

4.  This    Gospel   respects    the    twofold    nature    of   Christ. 

(V.  3,  4.) 

5.  Purpose  and  object  for  which  Paul  had  been  set  apart  to 

the  Gospel.     (V.  5.) 

6.  His  prayer  for  all  the  Roman  saints.     (V.  7.) 

SECTION  II.  PauVs  deep  interest  in  and  for  the  CJiurch  of 
Eome.    (V.  8-13.) 

This  he  manifests  in  several  ways — 

1.  By  his  gratitude  to  God  for  their  fidelity.     (V.  8.) 

2.  By  his  prayers  in  their  behalf.     (V.  9.) 

3.  By  his  great  desire  to  visit  them  for  their  edification. 

(V.  10-13.) 

SECTION  III.  PauVs  great  confidence  in  the  Gospel. 

(V.  14-17.) 
This  is  shown — 

1.  By  his  readiness  and  willingness  to  preach  it  to  all. 

(V.  14,  15.) 

2.  In  his  avowed  conviction  that  it  is  the  power  of  God  for 

the  salvation  of  all  true  believers.     (V.  16,  17.) 

PART  II.  ARGUMENTATIVE,     (i:  18 — xi.) 
CHAPTER  I.  Justification,     (i :  18 — v.) 


HERMENEUTICS  AND  EXEGESIS.  341 


SECTION  I.  The  Gentiles  ad  condemned  on  the  ground  of  the 
Legal  Scheme  of  Justification,     (i :  18-32.) 

1.  In  verse  sixteenth,  we  have  Paul's  general  thesis. 

2.  In  the  seventeenth  verse,  we  have  given  his  first  sub- 

thesis.  Justification  is  here  taken  up  merely  as  the 
first  element  of  the  salvation  spoken  of  in  the  sixteenth 
verse. 

3.  Between  the  seventeenth  and  eighteenth  verses,  there  is 

an  ellipsis,  in  which  it  is  implied, 

(1)  That  there  are  but  two  conceivable  schemes  of  Justifi- 

cation ;  viz.  : 

(a)  That  which  is  by  and  through  works  of  law. 

(b)  That  which  is  by  grace,  through  faith. 

(2)  It  is  implied,  that  though  the  former  is  conceivable,  it  is 

utterly  impracticable. 

4.  From  this  assumed  stand-point,  the  Apostle  now  proceeds 

with  his  argument.  That  it  is  wholly  impracticable, 
he  argues, 

I.  Because  God  has  clearly  revealed  and  indicated  his  pur- 
pose to  punish  all  transgressors  of  his  law.    (V.  18.) 
II.  Because  that  all  men,  even  the  heathen,  are  responsible, 
through  the  revelation  that  God  has  made  to  them  of 
himself.     (V.  19,  20.) 

III.  Because  the  heathen  have  all  perverted  this  knowl- 
edge; and  acted  unworthily  of  the  light  and  privileges 
they  enjoyed.     (V.  21,  23.) 

IV.  And  hence  God  has  abandoned  them,  and  given  them 
up  to  indulge  in  the  most  abominable  and  degrading 
vices.     (V.  24-32.) 

CONCLUSION.  Hence  it  is  implied  that  all  such  persons  are 
condemned  by  law :  and  if  saved  at  all,  it  must  be  by 
grace  through  faith. 


342  KEASON  AND  REVELATION. 

SECTION  II.  Discussion  of  some  general  principles  of  the  Di- 
vine government  and  administration;  looking,  however, 
chiefly  to  the  Jews,  (ii :  1-16.) 

I.  The  man  who  draws  the  aforesaid  conclusion,  is  self- 
condemned.     (V.  1.) 

II.  God's  judgments  on  all  men  will  be  according  to  TRUTH  : 

i.  e.y  according  to  all  the  circumstances  and  the  reality 

of  each  case,  without  any  respect  of  persons.     (V.  2.) 

IMPLIED  OBJECTION.    God  does  not  now  so  judge  all  men. 

III.  True:  God  is  n«>\\    lon^-su  tiering;  and  to  our  imper- 
fect reason,  perhaps  apparently  partial.     But  all  this 
is  really  for  wise  and  benevolent  purposes:  he  being 
anxious  that  all,  if  possible,  should  be  brought  to  re- 
pentance.    And  hence  he  has  given  us  a  time  of  pro- 
bation.    (V.  3-5.) 

IV.  But  nevertheless,  the  day  is  coming  when  every  man 
will  be  rewarded  according  to  his  works,  implying  the 
most  exact  estimate  of  all  the  light  and  privileges  that 
he  enjoyed.     (V.  6-12,  16.) 

IMPLIED  OBJECTION.  We  Jews  have  the  Law  in  our  posses- 
sion :  besides  many  other  evidences  of  God's  special  favor. 
V.  True  indeed :  but  it  is  not  merely  having  law,  but  obey- 
ing it,  that  justifies  a  man  and  secures  the  favor  of 
God.  For  the  Gentiles  have  law  as  well  as  the  Jews ; 
so  that  if  having  law  justifies  a  man  before  God,  then 
indeed  the  whole  Gentile  world  will  be  justified.  The 
argument  proves  too  much ;  and  therefore  proves  noth- 
ing. (V.  13-15.) 

SECTION  III.  The  Jews  are  also  all  and  severally  condemned 
on  the  ground  of  the  Legal  Scheme  of  Justification. 
(ii:  17— iii:  20.) 

I.  That  the  Jews  are  all  transgressors  of  law,  is  proved 
chiefly  in  two  ways : 


HERMENEUTICS  AND  EXEGESIS.  343 

1.  By  appealing  to  their  own  consciousness,     (ii :  17—23.) 

2.  By  the  testimony  of  their  own  Scriptures.     (V.  24.) 

II.  IMPLIED  INFERENCE.     The  Jews  as  well  as  the  Gen- 
tiles are  therefore  all  condemned  according  to  law. 

III.  IMPLIED  OBJECTION.   The  Jews  may  expect  and  claim 
some  special  favor,  on  the  ground  of  their  being  cir- 

s   cumcised. 

IV.  ANSWER,    (ii :  25-29.) 

1.  The  circumcision  of  the  flesh  is  a  part  of  the  Legal 

Scheme  of  Justification ;  and  can  of  course  be  of  value 
to  any  one  only  as  such. 

2.  The  only  circumcision  that  is  now  of  any  avail,  is  the 

circumcision  of  the  heart.     (See  also  Ephesians  i:  14; 
Philippians  iii:  3;  Colossians  ii:  11.) 
V.  Statement  and  refutation  of  sundry  Jewish  objections, 
(iii:  1-8.) 

1.  This  reasoning  seems  to  give  to  the  Jews  no  advantage 

over  the  Gentiles.     (Y.  1.) 

ANSWER.  Not  so:  their  advantages  over  the  Gentiles  are 
still  very  great ;  especially  in  their  having  the  Oracles 
of  God.  (V.  2.) 

2.  But  if  some  of  the  Jews  have  been  unfaithful,  must  God 

too  be  unfaithful  in  fulfilling  his  promises  made  abso- 
lutely and  unconditionally  to  Abraham?  (See,  for  ex- 
ample, Genesis  xvii:  7.) 

ANSWER.  Certainly  not.  God's  fidelity  must  not  be  called 
into  question,  in  any  event.  It  is  blasphemy  to  do  so : 
and  such  objections  are  not  to  be  considered.  (V.  4. 
See  Psalm  Ii :  4.) 

3.  But  as  our  injustice  serves  to  commend  God's  scheme  of 

justification  by  faith,  would  it  not  be  unjust  in  God  to 
take  vengeance  on  us  ?  (Y.  5.) 

ANSWER.  Certainly  not:  for  if  this  were  true,  he  could 
judge  neither  Jews  nor  Gentiles.  (Y.  6.) 


344  REASON  AND  REVELATION. 

4.  But  if  God's  truth  has  abounded  through  my  falsehood, 

why  should  I  be  treated  as  a  sinner?     Should  not  my 

sins  be  allowed  to  pass,  at  least  with  impunity,  as  so 

much  good  has  resulted  from  them  ?     (V.  7.) 

ANSWER.     And  why  not  add,  in  order  at  once  to  cap  the 

climax  of  your  wicked  speculations,  Let  us  do  evil  that 

good  may  come !     (V.  8.)  % 

VI.  Amplification    and    confirmation   of  the   argument 

against  the  possibility  of  being  justified  by  law,  drawn 

from  the  Scriptures  of  the  Old  Testament,    (iii:  9-18.) 

VII.  These  Scriptures  have  all  special  reference  to  the 

Jews.     (V.  19.) 

VIII.  GENERAL  CONCLUSION  :  BY  WORKS  OF  LAW  THERE- 
FORE NEITHER  JEW  NOR  GENTILE  CAN  BE  JUSTIFIED. 

(V.  20.) 

SECTION  IV.  Exposition  of  the  Gospel  Scheme  of  Justifica- 
tion,    (v :  21-31.) 

1.  It  is  of  God.     (V.  21.) 

2.  It  is  without  works  of  law.     (V.  21.) 

3.  It  is  well  sustained  by  evidence.     (V.  21.) 

4.  It  is  through  the  faith  of  Jesus  Christ.     (V.  22.) 

5.  It  is  provided  for  all.     (V.  22.) 

6.  It  is  upon  all  believers :  i.  e.,  it  is  enjoyed  by  all  such. 

(V.  22.) 

7.  It  is  wholly  gratuitous.     (V.  24.) 

8.  It  comes  to  us  through  the  propitiation  of  Christ.     (V. 

24.) 

9.  It  meets  and  fully  satisfies  all  the  demands  of  law  and 
justice  in  our  behalf;  and  vindicates  the  justice  of  God's 
administration  and  government  over  man.    (V.  25, 26.) 

10.  It  excludes  all  boasting.     (V.  27.) 

11.  It  justifies  all,  whether  Jews  or  Gentiles,  on  the  same 
ground.     (V.  28-30.)    - 


HERMENEUTICS  AND  EXEGESIS.  345 

12.  It  magnifies  God's  law,  and  makes  it  honorable  in  the 
sight  of  an  intelligent,  adoring,  and  admiring  universe. 
(V.  31.) 

SECTION  V.  The  Case  of  Abraham,     (iv.) 

I.  Did  not  Abraham  obtain  something  on  the  ground  of 

Legal  Justification?     (Y.  1.) 

ANSWEE.  Nothing  whatever ;  he,  like  others,  was  saved  by 
grace  through  faith.  This  is  proved 

(1)  By  what  was  said  in  Romans  iii :  27.     After  a  propo- 

sition has  been  once  proved,  it  may  afterward  be  legit- 
imately used  in  evidence. 

(2)  By  what  is  recorded  in  Genesis  xv :  6. 

II.  IMPLIED  OBJECTION.  But  may  not  Abraham  have 
been  justified  partly  by  the  Legal  and  partly  by  the 
Gracious  Scheme  ? 

ANSWEE.  Impossible.  The  two  schemes  can  not  be  blended 
together  in  any  case.  This  is  proved, 

1.  From  their  own  essential  and  intrinsic  difference.  (V. 

4-6.) 

2.  From  the  evidence  of  Scripture.     (Psalm  xxxii:  1.) 
III.  IMPLIED   OBJECTION.     May   not   circumcision    have 

been  at  least  a  condition  of  Abraham's  justification? 
ANSWEE.     Impossible :  for  he  was  justified  before  he  was 

circumcised.     (Y.  9-12.) 

IY.  Besides,  the  fact  that  Abraham  and  his  seed  were  made 
heirs  of  the  world,  is  a  proof  that  it  never  was  God's 
purpose  to  justify  men  by  works  of  law.  (Y.  13-17.) 
This  is  evident  from  several  considerations. 

1..  Had  it  been  otherwise,  the  scheme  of  justification  by 
grace  through  faith  would  have  been  useless  and  super- 
fluous. 

2.  Law  always  serves  to  make  those  living  under  it,  more 
and  more  guilty. 


346  REASON  AND  REVELATION. 

\ 

3.  And  hence  it  follows  that  the  scheme  of  justification  by 

grace  through  faith,  is  the  only  one  that  is  consistent 
with  God's  promise  to  Abraham. 

4.  Hence  it  also  follows  that  all  are  Abraham's  seed,  who 

possess  his  faith. 
V.  Characteristics  of  Abraham's  faith.     (V.  18-22.)  • 

1.  It  rested  wholly  and  exclusively  on  the  promises  of  God. 

2.  It  was  very  strong  and  1111  wavering. 

VI.  The  case  of  Abraliiini  was  recorded  for  an  example  and 
encouragement  to  us.     (V.  23-25.) 

SECTION  VI.  Fruits  and  Consequences  of  being  Justified  by 
Faith,     (v:  1-11.) 

1.  We  have  peace  with  God.     (V.  1.) 

2.  We  enjoy  all  the  blessings  and  privileges  of  the  kingdom 

that  now  is.     (V.  2.) 

3.  We  are  enabled  to  glory  in  our  present  tribulations.  (V.  3.) 

4.  We  have  a  well-grounded  hope  of  enjoying  still  higher 

honors  and  privileges.     (V.  2,  4-10.) 

5.  We  rejoice  in  all  the  attributes  and  perfections  of  God, 

by  means  of  Jesus  Christ,  through  whom  we  have  re- 
ceived all  that  is  necessary  in  order  to  our  being  recon- 
ciled to  God.  (V.  11.) 

NOTE. — In  the  Scheme  of  Redemption  we  have 

1.  The  sacrifice  of  Christ. 

2.  His  offering  for  sin. 

3.  The  atonement,  or  the  satisfaction  rendered  by  means  of 

this  offering  to  the  demands  and  requirements  of  law 
and  justice. 

4.  Propitiation.     This  respects  God  alone. 

5.  Reconciliation.     This  respects   man   alone.     We   loved 

God  because  he  first  loved  us.     (1  John  iv  :  19.) 

6.  Expiation  or  the  forgiveness  of  sin. 


HERMENEUTICS  AND  EXEGESIS.  347 

7.  Justification  ;  which  implies  that  we  are  treated  and  dealt 
with  as  just  persons;  as  if  we  had  never  sinned. 

8.  Sanctification,  as  it  respects  both  our  state  and  our  char- 
acter. 

9.  The  redemption  of  our  bodies  from  the  grave. 

10.  Glorification  in  heaven. 

11.  Everlasting  salvation. 

The  word  xctraMaffl,  reconciliation,  in  verse  llth  seems  to 
be  a  "  vox  pregnans"     (See  the  following  section.) 


SECTION  VII.  The  superabounding  fullness  of  this 

or  Scheme  of  Reconciliation,  Expiation,  Justification,  and 
Redemption  that  we  enjoy  through  Jesus  Christ,  (v  : 
12-21.)  This  is  shown  in  two  ways. 

I.  By  its  power  and  efficacy  in  saving  all  men,  (even  infants 
and  idiots,)  unconditionally,  from  all  the  effects  and  con- 
sequences of  Adam's  original  transgression.  (V.  12-19.) 

1.  All  mankind,  infants  as  well  as  adults,  die  through  Adam, 
because  through  him  they  have  all  become  sinful, 
(V.  12,  18,  19.) 

—  From  the  thirteenth  to  the  seventeenth 
verses  inclusive,  we  have  a  slight  digression  from  the  main 
line  of  argument,  introduced  for  the  purpose  of  sustaining 
and  further  amplifying  the  main  thought  of  the  twelfth  verse. 
It  contains  the  following  subordinate  items  : 

(1)  Even  during  the  Patriarchal  Age,  for  example,  when 

mankind  were  comparatively  without  law,  men  died, 
and  even  infants  and  idiots  died  who  had  never  sinned 
in  their  own  persons,  as  did  Adam. 

(2)  And  hence  it  follows  that  these  persons  must  have  all 

sinned  in  and  through  Adam.  And  hence  also  it  fol- 
lows that  Adam  was  a  type  of  Christ:  for  the  acts  of 
both  had  an  influence  over  the  entire  human  race. 


348  REASON  AND  REVELATION. 

(3)  But  their  acts  have  affected  the  race  very  differently. 
For 

(a)  The  act  of  Adam  brought  death  upon  all  men ;  but  the 

act  of  Christ  gives  life  to  all  men. 

(b)  The  act  of  Christ  reaches  far  beyond  the  original  sinful 

act  of  Adam,  and  provides  for  the  expiation  of  many 
other  personal  offenses. 

(c)  It  also  secures  to  the  redeemed  higher  degrees  of  glory, 

and  honor,  and  happiness  than  we  lost  in  Adam.] 
2.  Tin-  eighteenth  and  nineteenth  verses  stand  logically  con- 
nected with  the  twelfth.  The  argument  of  the  Apostle 
runs  thus:  As  by  one  act  of  Adam,  the  many,  i.  e.,  his 
whole  posterity,  without  any  agency  on  their  part,  were 
made  sinners  (n.n.u.n-uri.m  xv-ztr-caOrjaav  be  xoMol)  •  even 
so,  by  one  act  of  Christ,  the  same  persons,  without  any 
agency  on  their  part,  will  be  made  just  (dcxacoi) ;  and 
consequently  saved  from  all  the  Hlerts  and  consequences 
of  Adam's  original  traus^ro.-ion.  (V.  18,19.) 
NOTE. — The  reader  will  observe  that  this  final  and  perfect 
deliverance  of  our  entire  race,  from  all  the  effects  of 
Adam's  original  transgression,  has  respect  not  merely 
to  our  bodies,  but  also  to  our  spirits.  For  the  words 
bftapTtoXoi  and  oexfjuoi  are  not  predicable  of  matter. 
And  hence  this  is  perhaps  the  strongest  and  fullest 
guarantee  given  in  the  whole  Bible,  that  all  who  die 
in  their  infancy,  or  before  they  incur  the  guilt  of  sin 
through  their  own  personal  transgressions,  will  be  ever- 
lastingly saved  through  the  redemption  that  is  in  Christ 
Jesus. 

II.  The  superabounding  fullness  of  this  Gospel  Scheme  of 
reconciliation  and  justification,  further  shown  and  illus- 
trated by  the  provisions  therein  contained  for  the  con- 
ditional pardon  of  all  our  personal  transgressions.  (V. 
20,  21.)  The  conditions  are  not  here  stated,  but  evi- 


HERMENEUTICS  AND  EXEGESIS.  349 

dently  implied.  So  that  when  we  stand  before  the  great 
white  throne,  it  will  be,  to  be  judged  for  the  deeds  done 
in  our  own  bodies.  (See  2  Corinthians  v :  10 ;  Reve- 
lation  xx :  12,  13.) 

CHAPTER  II. — SANCTIFICATION,  REDEMPTION,  AND  GLO- 
KIFICATION.    (vi-viii.) 

SECTION  I.  The  Profession  of  Christianity  implies  the  neces- 
sity of  a  holy  life,     (vi :  1-14.) 

I.  OBJECTION.  This  scheme  has  too  much  grace  in  it.  It 
serves  as  a  license  and  encouragement  to  sin.  (V.  1.) 

II.  ANSWER.    Impossible :  the  very  reverse  of  this  is  im- 
plied, 

1.  In  our  death  to  sin.     (V.  2,  3.) 

2.  In  our  resurrection  to  a  new  life.     (V.  4.) 

3.  In  our  close  and  intimate  union  with  Christ.     (V.  5.) 

4.  In  the  crucifixion  of  our  old  man.     (V.  6.) 

5.  In  our  being  delivered  from  Sin  as  our  master.     (V.  7.) 

6.  In  the  example  of  Christ  which  we  have  received  as  our 

rule  of  life.     (V.  8-11.) 

III.  Exhortation    and    encouragement   to   holiness,      (vi : 
12-14. 

SECTION  II.   Our  present  state  of  favor  furnishes  new  incen- 
tives to  holiness,     (vi:  15  ;  vii :  6.) 

I.  ANTINOMIAN  OBJECTION.  May  we  not  sin  therefore  as 
much  as  we  please  because  we  are  not  under  law  but 
under  grace.  (Y.  15.) 

II.  ANSWER.     Certainly  not ;  for  the  following  reasons : 
1.  Because  this  would  be  inconsistent  with  our  new  relations 
and  obligations  as  the  servants  of  Righteousness.     (V. 
.     16-19.) 


350  REASON  AND  REVELATION. 

2.  Because  the  fruits  and  consequences  of  Sin,  tend  always 

to  death :  but  the  fruits  of  Righteousness  tend  always 
to  life.  (V.  20-23.) 

3.  Because  we  were  delivered  from  the  Law  and  placed  in 

our  present  state  of  favor  for  the  very  purpose  of  en- 
abling us  to  become  holy,  (vii :  1-6.) 

SECTION  III.  The  impossibility  of  attaining  to  holiness  under 
law,  proved  and  illustrated,  while  considering  and  re- 
futing two  Jewish  objections,  (vii :  7-25.) 

I.  OBJECTION  FIRST.    Is  not  the  tendency  of  this  reason- 
ing to  prove  that  the  Law  is  sinful  ?    (V.  7.) 
II.  ANSWER.     Certainly  not.     But, 

1.  The  knowledge  of  sin  comes  through  law.     (V.  7.) 

2.  The  Law  by  attempting  to  restrain  our  evil  passions, 

really  only  serves  to  excite  them,  and  render  them  the 
more  active.  (V.  8-11.) 

3.  And  hence,  although  the  Law  is  holy,  it  really  becomes 

the  occasion  of  death,  by  giving  life  and  energy  to  sin. 
(V.  12.) 

III.  OBJECTION  SECOND.    Can  a  good  law  become  the  cause 
of  death?     (V.  13.) 

IV.  ANSWER.     Certainly  not.     For, 

1.  Sin  is  the  cause  of  death.     (V.  13.) 

2.  But,  nevertheless,  God  has  allowed  Sin  to  work  out  this 

evil  result,  through  a  good  instrumentality,  in  order  to 
demonstrate  the  more  impressively,  its  exceeding  sin- 
fulness.  (V.  13.) 

3.  The  Law  has  no  power  to  deliver  any  one  from  his  state 

of  guilt  and  bondage  under  the  tyrant  Sin.  (V.  14-24.) 

4.  And  hence  it  is  impossible  for  any  man  to  attain  to  holi- 

ness under  law,  as  a  rule  of  justification  and  sanctifica- 
tion. 


HERMENEUTICS,  AND  EXEGESIS.  351 

NOTE. — In  this  section,  Paul,  in  imagination,  separates  him- 
self wholly  from  the  Gospel  and  all  its  gracious  and 
redeeming  influences,  in  order  that  he  may  the  more 
effectually  and  impressively  illustrate  the  power  and 
dominion  of  Sin  in  the  heart  of  every  man,  who  is  with- 
out the  sustaining  grace  of  God  through  Jesus  Christ 
and  the  quickening  and  sanctifying  influence  of  the 
Holy  Spirit. 

SECTION  IV.  The  possibility  of  attaining  to  holiness  under 
the  Gospel,     (viii:  1—11.) 

Under  this  head,  Paul  argues, 

I.  That  the  Gospel  has  freed  us  from  the  rule,  power, 
and  dominion  of  Sin  which  is  in  our  members.  (V. 
1,  2.)  _ 

II.  That  it  has  effected  this,  by  and  through  the  sin- 
offering  of  Christ.  (V.  3.) 

III.  That  God's  object  in  all  this  is  to  enable  us  to  keep 
the  requirements  of  the  Law.     (V.  4.) 

IV.  That  the  animus  or  mind  of  the  Flesh,  under  any  sys- 
tem, tends  always  to  death :  but  the  animus  or  mind  of 
the  Spirit  is  always  to  life  and  peace.     (V.  5-8.) 

V.  And  hence  that  if  the  Spirit  of  God  dwells  in  us,  all  is 
well.  In  that  case,  even  this  mortal  body  will  finally 
become  immortal.  (V.  9-11.) 

SECTION  V.  An  exhortation  to  walk  according  to  the  Spirit. 

(V.  12-17.) 

This  the  Apostle  urges, 
I.  On  the  ground  that  we  have  been  freed  from  the  flesh. 

(V.  12.) 

II.  That  the  consequence  of  walking  according  to  the  flesh 
is  death.  (V.  13.) 


352  KEASON  AND  .REVELATION. 

III.  That  the  consequence  of  walking  according  to  the  Spirit 
is  life  and  peace.     (V.  13.) 

IV.  That  we  are  now  the  sons  of  God.     (V.  14-16.)     The 
evidence  of  this  is  threefold : 

1.  That  of  our  being  led  by  the  Spirit  of  God. 

2.  That  of  our  having  the  Spirit  of  adoption. 

3.  That  of  the  Spirit,  as  it  testifies  with  our  spirits  that  we 

are  the  children  of  God.     This  testimony  is  given  in 
two  ways. 

(1)  Directly,  by  and  through  the  written  word. 

(2)  Imlinrtly,  by  its  effects  and  fruits  in  our  hearts  and 

livi-s.     (Gal.  v:  22.) 

V.  That  we  are  also  the  heirs  of  God,  if  we  faithfully 
endure  sufferings  with  and  for  the  sake  of  Christ. 
(V.  17.) 

SECTION  IV.  Encouragements  to  endure  sufferings. 
(V.  18-39.) 

I.  The  first  of  these  is  drawn  from  the  consideration,  that 
our  present  sufferings  are  nothing  compared  with  the 
glory  that  awaits  us.  And  in  order  to  heighten  and 
intensify  this  motive,  the  Apostle  represents  this  whole 
Mundane  system,  as  longing  and  sighing  after  the  glo- 
rified state.  (V.  18-25.) 

II.  The  second  ground  of  encouragement  is  drawn  from 
the  assistance  that  is  given  to  us  by  the  Holy  Spirit. 
(V.  26,  27.) 

III.  From  the  purposes  and  fore-ordination  of  God,  that  all 
things  must  work  together  for  the  good  of  those  that 
love  him.     (V.  28-30.) 

IV.  From  the  infinite  love,  and  power,  and  goodness  of 
God,  that  are  all  pledged  for  the  security  and  final  tri- 
umphs of  his  faithful  and  obedient  children.     (V.  31- 
39.) 


HERMENEUTICS  AND  EXEGESIS.  353 

CHAPTER  III.    GOD'S  DEALINGS  WITH  THE  JEWS  AS  A 
PEOPLE,     (ix — xi.) 

SECTION  I.  TJie  scope  of  this  section  is  to  vindicate  God's  jus- 
tice and  fidelity  in  rejecting  Israel  as  a  nation,  (ix :  1-33.) 

I.  Paul  begins  the  discussion  with  an  expression  of  his 
great  sorrow  and  sympathy  for  the  Jews.  (V.  1-5.) 
This  he  felt  deeply  for  two  reasons : 

1.  Because  he  was  once  in  their  condition,  an  enemy  to 

Christ  and  his  cause.     This  was  in  Paul's  estimation 
the  same  as  being  accursed  from  God.     (V.  3.) 

2.  Because  of  their  former  religious  privileges :  and  their  very 

important  agency  and  services  in  the  work  of  redemption. 
II.  He  shows  contrary  to  an  objection  urged  in  iii :  3,  that 
their  rejection  implies  no  failure  of  God's  promises  to 
Abraham  respecting  his  seed,  in  such  passages  as  Gen- 
esis xvii:  7.  (V.  6-13.) 

1.  Because  Abraham  was  the  father  of  two  families:  the 

first  according  to  the  flesh ;  and  the  second  according  to 
the  Spirit  and  promise  of  God. 

2.  That  the  promises  referred  to  by  the  Jews,  had  reference 

to  the  latter,  and  not  to  the  former  of  these  two  fam- 
ilies, is  proved, 

(1)  By  the  rejection  of  Ishmael. 

(2)  By  the  rejection  of  Esau. 

III.  OBJECTION.     Does  not  this  imply  that  there  is  un- 
righteousness or  partiality  with  God.     (Y.  14.) 
IY.  ANSWER.     Certainly  not.    It  only  implies  God's  abso- 
lute sovereignty,  and  his  right  to  deal  with  all  sinners 
as  he  wills.     (V.  14-18.) 

Y.  OBJECTION.    This  being  the  case,  God  should  no  longer 
find  fault :  for  on  this  hypothesis,  all  men  are  but  pas- 
sive instruments  in  his  hands.     (Y.  19.) 
23 


354  REASON  AND  REVELATION. 

VI.  This  objection  Paul  meets  and  refutes.    (Y.  19-29.) 

1.  By  showing  how  very  wicked  and  unbecoming  such  an 

objection  is.     (V.  20,  21.) 

2.  That  God  has  always  exercised  his  sovereignty  in  love, 

and  with  much  forbearance  toward  even  the  wicked  and 
undeserving.     (V.  22-24.) 

3.  That  the  rejection  of  the  Jews  on  account  of  their  infi- 

delity, and  (he  calling  of  the  Gentiles,  had  been  long 
and  clearly  foretold  by  their  own  prophets.  (V.  25-29.) 
VII.  The  conclusion  is  therefore,  that  all  who  voluntarily 
accept  of  justification  by  iaith  are  saved:  and  that  all 
others  are  rejected  Here  then  is  free  agency,  and  here 
is  accountability.  (V.  30-33.) 

VIII.  RKMAKKS. 

1.  This  whole  discussion  has  reference  to  man  simply  as  he 
is — a  lost  and  fidlcn  sinner. 

2..  All  apparently  arbitrary  distinctions  between  Jews  and 
Gentiles,  had  reference  merely  to  certain  temporal  ar- 
rangements, designed  for  the  good  of  all. 

SECTION  II.  The  scope  of  this  section  is  to  show  the  ground 
on  which  the  Israelites  were  rejected,  (x:  1-21.) 

I.  Paul  again  expresses  his  sympathy  for  the  Jews. 
(V.  1.) 
II.  Their  great  error  was  their  ignorance  of  God's  scheme 

of  justification  by  faith.     (V.  2,  3.) 

III.  The  end  of  the  law  with  respect  to  justification  is 
attainable  only  through  Christ.     (V.  4-13.)     For, 

1.  As  has  already  been  proved  in  the  first  Chapter  of  the 

Second  Part,  a  compliance  with  the  legal  conditions  of 
justification  is  impossible.     (V.  5.) 

2.  But  the  conditions  of  the  Gospel  plan,  are  plain,  simple, 

and  accessible  to  all.     (V.  6-13.) 


HERMENEUTICS  AND  EXEGESIS.  '355 

IV.  But  hence  follows  the  necessity  of  preaching  the  Gos- 
pel to  all.     (V.  14-17.) 

V.  IMPLIED  OBJECTION.  The  Jews  should  not  therefore 
be  rejected  nor  condemned,  until  at  least  after  they  shall 
have  heard  the  Gospel. 

VI.  True,  says  Paul ;  but  they  have  already  generally  heard 
it 

1.  Through  the  preachers  of  the  Gospel.     (Y.  18.) 

2.  Through  their  own  prophets.     (V.  19-21.) 

SECTION  III.    Israel's  rejection  is  neither  total  nor  final. 
(xi:  1-36.) 

I.  It  is  not  total.     (Y.  1-10.) 

1.  Because  Paul  himself  and  many  other  Jews  were  saved. 

2.  But  their  salvation  was  of  grace. 

3.  The  rest  were  blinded  as  their  own  prophets  had  pre- 
•  dieted. 

II.  Their  rejection  is  not  final.  (Y.  11-32.)  This  is  ren- 
dered probable  from  the  following  considerations : 

1.  Their  rejection  was  for  the  benefit  of  the  world.    (Y.  11.) 

2.  Their  conversion  would  have  a  powerful  influence  for 

good  on  the  whole  Gentile  world.     (Y.  12-15.) 

3.  As  a  part  of  them  had  been  saved,  it  follows  that  all  of 

them  may  be  saved.     (Y.  16.) 

4.  This  is  rendered  still  more  probable,  on  the  ground  of 

their  natural  affinity  to  the  church.     (Y.  17-24.) 

5.  The  Apostle  closes  his  argument  by  assuring  us,  that  in 

the  fullness  of  time,  the  Israelites  will  generally  be  con- 
verted to  Christ,  and  saved  through  him.  (Y.  25-32.) 
III.  Conclusion  of  the  whole  argument.  How  wonderfully 
are  God's  attributes  and  perfections  displayed  and  illus- 
trated in,  and  by,  and  through  this  Scheme  of  Redemp- 
tion! (Y.  33-36.) 


356  REASON  AND  REVELATION. 

PART  III.  EXHORTATIONS  AND  ENCOURAGEMENTS  TO 
THE  FAITHFUL  DISCHARGE  OF  ALL  OUR  DUTIES. 

(xii— xv :  13.) 

SECTION  I.   Our  duties  to  God  and  to  the  brotherhood. 

(xii:  1-21.) 
1.  Exhortation  to  a  full  personal  consecration  of  ourselves 

to  God.     (V.  1,  2.) 

II.  Exhortation  to  be  humble,  and  to  serve  one  another,  as 
members  of  the  one  body.  (V.  3-5.) 

III.  Exhortation  to  act  diligently  and  faithfully  in  whatever 
I    -ition  or  capacity  we  can  be  most  useful.     (V.  6-8.) 

IV.  Exhortation  to  cherish  certain  social  virtues,  and  to  dis- 
rhuriiv  faithfully  sundry  social  duties.     (V.  9-12.) 

SECTION  II.  Our  duties  to  Society,     (xiii :  1-14.) 
I.  An  exhortation  to  respect  and  obey  civil  magistrates. 

(V.  1-7.) 

II.  An  exhortation  to  so  love  our  neighbor,  including  our 
greatest  enemies,  as  to  fulfil  the  whole  law.  Thus 
Christians  should  live  above  the  fear  of  punishment. 
(V.  8-10.) 

III.  An  exhortation  to  higher  degrees  of  holiness,  and  the 
prompt  and  faithful  discharge  of  all  the  aforesaid  social 
duties,  drawn  from  the  advanced  period  of  our  Christian 
life,  and  the  near  approach  of  the  eternal  day.  (V.  1 1-13.) 

SECTION  III.  The  duties  and  obligations  oj  Christians  to  each 

other,  in  reference  to  matters  that  are  in  themselves  neither 

rir/ht  nor  wrong;  neither  good  nor  evil,     (xix — xv :  13.) 

I.  The  weak  in  faith  should  not  be  harshly  condemned. 

(V.  1-12.) 

1.  Because  God  has  accepted  him.     (V.  3.) 

2.  Because  it  is  really  not  the  right  nor  the  prerogative  of 

any  one  to  do  so.     (Y.  4,  10.) 


* 

HERMENEUTICS  AND  EXEGESIS.  357 

3.  Because  the  weak  brother  acts  conscientiously  out  of  re- 

spect to  God.     (Y.  6.) 

4.  Because  our  relations  and  obligations  to  God,  make  the 

right  of  private  judgment  necessary.     (V.  7-12.) 
II.  The  liberty  of  the  Gospel  should  not  be  used  to  the  in- 
jury of  others.    (V.  13-23.)    This  would  be  inconsistent 

1.  With  the  law  of  love.     (V.  13-15.) 

2.  With  the  honor  of  religion.     (V.  16.) 

3.  With  the  object  of  the  Kingdom.     (V.  17.) 

4.  With  the  duty  of  mutual  edification.     (V.  19.) 

5.  With  the  rights  of  conscience.     (Y.  22,  23.) 

III.  The  duty  of  mutual  forbearance,  love,  and  Christian 
unity,  still  further  enforced  and  illustrated  by  the  ex- 
ample of  Christ  and  the  teachings  of  the  Old  Testament, 
(xv:  1-13.) 

PART  IY.  CONCLUSION,     (xv :  14— xvi.) 

SECTION  I.  Sundry  personal  matters,     (xv :  14^33.) 
I.  Paul's  great  confidence  in  the  Roman  brethren.    (Y.  14.) 
II.  His  reason  for  writing  to  them  so  boldly.    (Y.  15,  16.) 
III.  His  labors  as  an  Apostle.     (Y.  17-21.) 
IY.  His  purpose  to  visit  them  after  his  mission  to  Jerusa- 
lem.    (Y.  22-29.) 

Y.  He  requests  their  prayers  in  his  behalf.     (Y.  30-32.) 
YI.  His  benediction.     (Y.  33.) 

SECTION  II.  Sundry  commendations,  warnings,  and 

salutations,     (xvi:  1-27.) 
I.  Commendation  of  Phebe.     (Y.  1,  2.) 
II.  Salutations  addressed  to  members  of  the  Church  of 

Rome.     (Y.  3-16.) 

III.  Warnings  against  those  who  disturb  the  peace,  and 
unity,  and  harmony  of  the  Church.     (Y.  17-20.) 


« 
358  REASON  AND  REVELATION. 

IV.  Salutations  of  Paul's  companions,  with  his  own  re- 
peated benediction.     (V.  21—24.) 
V.  Doxology.     (V.  25-27.) 

I 


CHAPTER   V. 

ANALYSIS  OF  THE  EPISTLE  TO  THE  HEBREWS. 

GENERAL  SCOPE. 

TJie  main  object  of  Paul  in  this  Epistle,  is  to  persuade  his 
Hebrew  brethren  in  Christ,  to  persevere  in  their  begun  Chris- 
tian course.  For  this  purpose,  he  presents  to  them  the  many 
and  great  obligations  they  were  under  to  Christ ;  the  many 
encouragements  they  had  to  serve  him  •  and  the  dreadful 
consequences  of  apostasy  from  him. 

The  chief  danger  of  the  Hebrew  Christians  arose  from 
the  seductive  influence  of  Judaizing  teachers.  And  hence 
it  is,  that  throughout  tin.-  whole  epistle,  there  is  kept  up  an 
almost  constant  contrast  between  Judaism  and  Christianity ; 
and  the  infinite  superiority  of  the  latter,  set  forth  and  illus- 
trated by  a  great  variety  of  the  most  convincing  and  per- 
suasive arguments. 

SPECIAL  ANALYSIS. 

The  whole  epistle  may  be  conveniently  divided  into  the 
following  chapters  and  subordinate  sections : 

CHAPTER  I.  Motives  drawn  from  the  Divine  nature,  dignity 
and  glory  of  Christ,     (i — ii :  4.) 

In  the  development  of  this  subject,  the  following  points 
are  made,  and  more  or  less  fully  illustrated : 


HERMENEUTICS  AND  EXEGESIS.  359 

1.  The  former  revelations  had  been  variously  made  through 

the  Old  Testament  prophets,  as  God's  ordinary  ambas- 
sadors. But  the  revelation  of  the  Gospel  Scheme  was 
made  by  his  own  Son.  (V.  1.) 

2.  The  Divine  glory,  and  honor,  and  dignity  of  this  Son. 

(V.  2,  3.) 

3.  Amplification  of  the  same  thought,  by  a  comparison  of 

Christ  with  angels.     (V.  4—14.) 

4.  Conclusion  from  the  premises  submitted,     (ii :  1-4.) 

CHAPTER  II.  Motives  drawn  from  Christ's  identity  with  us; 
and  his  labors,  sufferings,  and  sympathies  for  us.  (ii : 
5-18.) 

The  leading  idea  of  this  chapter,  is  Christ's  oneness  with 
us.  And  the  reasons  assigned  for  his  assuming  our  nature 
are  as  follows : 

1.  That  he  might  suffer  death  for  every  man.     (V.  9.) 

2.  That  he  might  become  our  Leader  and  Captain  in  the 

great  work  of  restoring  to  ransomed  man  his  lost  do- 
minion over  this  world.  (V.  5-9.) 

3.  That  he  might  destroy  the  works  of  the  devil.    (Y.  14, 

15.     Compare  1  John  iii:  8.) 

4.  That  having  been  made  perfect  through  sufferings,  he 

might  be  better  qualified  to  sympathize  with  us,  and 
to  succor  and  support  us  in  all  our  trials  and  afflic- 
tions. (Y.  10,  17,  18.) 

CHAPTER  III.  Motives  drawn  from  the  Apostleship  of  Christ, 
as  the  Author  and  Administrator  of  the  New  Institution. 
(iii— iv  :  13.) 

In  the  discussion  and  development  of  this  subject,  the 
author  draws  sundry  motives  from  the  following  sources : 
1.  From  a  comparison  of  Christ  with  Moses,  the  faithful 
Apostle  of  the  Old  Institution,     (iii :  1-6.) 


360  REASON  AND  REVELATION. 

2.  From  a  comparison  of  our  pilgrimage  under  Christ  with 

that  of  Israel  under  Moses.     (V.  7-19.) 

3.  From  the  more  perfect  and  glorious  rest,  enjoyed  under 

Christ,     (iv:  1-10.)    $ 

4.  From  the  all-searching  nature  and  character  of  the  word 

of  God,  by  which  we  are  to  be  judged  at  the  last  day. 
(V.  11-13.  See  John  xii :  48.) 

CHAPTER  IV.     Motives  drawn  from  tfie  nature  and  charac- 
ter of  Christ's  Priesthood,     (iv  :  14— v :  10.) 

1.  From  the  exalted  character,  and  availing  sympathy  and 

intercession  of  Christ  for  us,  as  our  High-Priest,  (iv : 
14-16.) 

2.  From  a  further  consideration  of  the  same  subject,  illus- 

trated by  a  comparison  of  Christ's  priesthood  with  that 
of  Aaron  and  Melchiscck-k.  (V.  1-10.) 

CHAPTER  V.     A  Digression,  consisting, 

1.  Of  an  admonition  to  the  Hebrew  brethren  on  account  of 

their  inexcusable  ignorance.     (V.  11-14.) 

2.  Of  a  warning  to  them,  on  account  of  their  danger  of 

apostatizing,     (vi :  1—8.) 

3.  Of  an  encouragement,  on  the  ground  of  God's  fidelity. 

(V.  9-20.) 

CHAPTER  VI.  Motives  derived  from  the  superiority  of 
Christ's  Priesthood,  compared  with  that  of  Aaron,  (vii — 
viii :  5.) 

1.  From  the  superiority  of  Melchisedek's  priesthood  over  that 

of  Aaron ;  and  consequently  the  superiority  of  Christ's, 
which  was  to  that  of  Melchisedek  as  the  substance  is  to 
the  shadow,  (vii:  1-10.) 

2.  From  the  change  that  was  made  in  the  Aaronic  or  Levit- 

ical  priesthood.     (V.  11-19.) 


HERMENEUTTCS  AND  EXEGESIS.  361 

3.  From  the  oath  of  God,  which  was  made  only  in  reference 

to  the  priesthood  of  Christ.     (V.  20-22.) 

4.  From  the  frequent  changes  in  the  Levitical  priesthood 

caused  by  death.  (V.  23-25.)  From  Aaron  to  Christ, 
there  were  sixty-seven  High-Priests ;  and  from  Aaron 
to  the  destruction  of  Jerusalem,  there  were  eighty-one. 

5.  From  the  superior  dignity  and  moral  excellence  of  Christ. 

(V.  26-28.) 

6.  Finally  and  chiefly  from  the  fact  that  Christ  is  a  High- 

Priest,  not  of  a  typical  institution,  but  of  the  true  Tab- 
ernacle, (viii:  1-5.) 

CHAPTER  VII.  Motives  drawn  from  the  superior  nature 
and  character  of  the  New  Covenant,  (viii :  6—13.  Com- 
pare Jeremiah  xxxi :  31-34.) 

1.  The  New   Covenant  is  faultless;  the  Old  was  faulty. 

(V.  7,  8.) 

2.  The  Old  Covenant  was  written  on  stone ;  but  the  New, 

on  the  understanding  and  the  heart.     (V.  10.) 

3.  The  subjects  of  the  Old  Covenant  were  not  necessarily 

pious;  but  all  the  subjects  of  the  New  Covenant  must 
of  necessity  take  Jehovah  to  be  their  God.  (V.  10.) 

4.  Most  of  the  subjects  of  the  Old  Covenant  were  introduced 

into  it  by  a  birth  of  flesh ;  and  they  had  therefore  to 
learn  afterward  even  the  name  of  God.  But  all  the 
subjects  of  the  New  Covenant  are  received  into  it  on 
the  confession  of  their  faith ;  and  hence  they  must  all 
know  the  Lord,  from  the  least  of  them  to  the  greatest. 
(V.  11.) 

5.  There  was  nothing  in  the  Old  Covenant  that  could  really 

take  away  sins ;  and  hence  all  the  sins  of  the  people 
were  again  remembered  every  year,  on  the  day  of  atone- 
ment. But  under  the  New  Covenant,  the  sins  of  the 
Christian  are  remembered  no  more.  (V.  12.) 


362  REASON  AND  REVELATION. 

6.  The  Old  Covenant  was  abolished  when  Christ  was  cru- 
cified; but  the  New  will  continue  while  time  endures. 
(V.  13.  See  also  Daniel  ii :  44,  and  Hebrews  xii :  28.) 

CHAPTER  VIII. — Motives  drawn  from  the  superior  offerings, 
sacrifices,  and  services  of  the  New  Covenant,  (ix — x :  18.) 

Under  this  head,  the  Apostle  considers, 

1.  The  structure  and  the  arrangement  of  the  Tabernacle  and 

its  furniture.     (V.  1-5.) 

2.  The  services  of  the  Tabernacle.     (V.  6,  7.) 

3.  The  inefficiency  of  these  services.     V.  8-10.) 

4.  The  superiority  of  Christ's  offering.    (V.  11-13.)     This 

\-  proved  chiefly  from  three  considerations: 

(1)  It  procures  eternal  redemption. 

(2)  It  purifies  the  consciousness. 

(3)  It  secures  for  tln>M-  who  accept  of  it,  the  eternal  inher- 

itance. 

5.  The  necessity  of  Christ's  death.      (V.  16-24.)     This  is 

shown  and  illustrated  in  two  ways: 

(1)  By  the  case  of  a  Testator.     (V.  16,  17.) 

(2)  By  the  typical  rites  and  ceremonies  of  the  Old  Cove- 

nant.    (V.  18-24.) 

6.  The  great  contrast  between  the  one  offering  of  Cfirist's  own 

blood,  and  the  many  offerings  of  the  blood  of  Jewish 
victims.  (V.  25,  26.) 

7.  The  object  of  Christ's  second  coming.    It  will  not,  in  all 

respects,  be  like  the  reappearance  of  the  High-Priest 
of  the  Old  Covenant,  who  came  out  of  the  Most  Holy 
Place,  merely  to  repeat  the  same  order  of  things  year 
by  year.  Christ's  second  advent  will  be  without  a  sin- 
offering,  to  judge  the  world.  He  will  come  to  bless  his 
saints ;  but  to  take  vengeance  on  them  that  acknowledge 
not  God  and  that  obey  not  the  Gospel.  (V.  27,  28.) 


HERMENETJTICS  AND  EXEGESIS.  363 

8.  The  inefficiency  of  the  Legal  sacrifices.    They  never  took 

away  the  guilt  of  sin.  They  were  but  shadows;  and 
could  therefore  procure  but  a  typical  and  relative  par- 
don, (x :  1-4.) 

9.  The  great  efficacy  of  the  Sacrifice  of  Christ.     It  procures 

final  pardon,     (x  :  5-18.) 

CHAPTER  IX. — Motives  drawn  from  the  superior  benefits, 
rights,  honors,  privileges,  and  relations  of  the  subjects  of 
the  New  Covenant,  (x:  19 — ii.) 

Under  this  chapter,  we  have  given, 

1.  An  exhortation  to  greater  diligence  in  the  worship  and 

service  of  God,  drawn  from  a  consideration  of  the  great 
benefits  resulting  from  the  death  and  intercession  of 
Christ.  (V.  19-25.) 

2.  Admonitions  and  warnings  drawn  from  the  awful  con- 

sequences of  apostasy ;  on  the  principle  that  wherever 
much  is  given,  much  is  also  required.  (V.  26-31.) 

3.  Encouragements  drawn  from  the  previous  patient  endur- 

ance of  the  Hebrew  Christians.     (V.  32-34.) 

4.  Encouragements  drawn  from  the  near  approach  of  their 

deliverance  from  existing  evils.     (V.  35—37.) 

5.  Encouragements  drawn  from  the  nature  and  sustaining 

influence  of  their  faith.     (V.  38,  39.) 

(1)  The  great  subjective  power  and  influence  of  faith  on  the 

soul :  it  is  the  foundation  of  all  our  hopes,  and  the  means 
by  and  through  which  we  may  even  now  enjoy  to  some  ex- 
tent the  vast  resources  of  the  invisible  universe,  (xi :  1.) 

(a)  Some  general  illustrations  of  this  important  truth.     (V. 

2,3.) 

(b)  Various  personal  illustrations  of  this.     (V.  4-37.) 

(2)  The  superior  privileges  and  advantages  of  the  Christian, 

with  regard  to  the  object  of  his  faith.  Christ  the  prom- 
ised Savior  h#s  now  actually  come.  (V.  38,  39.) 


364  REASON  AND  REVELATION. 

6.  Exhortations  and  encouragements  drawn  from  the  con- 
templated presence  and  observation  of  a  great  multitude 
of  victorious  spectators.     (xii:l.) 

7.  Exhortation  drawn  from  the  example  of  Christ.     (V. 

2-4.) 

8.  From  the  design  of  all  Divine  chastisements.    (V.  5-13.) 

9.  From  the  dangers  and  consequences  of  apostasy.   (V.  14- 

17.) 

10.  From  the  greater  and  more  encouraging  privileges  of  the 
Christian  dispensation.     (V.  18-24.) 

11.  From  the  greater  obligations  that  now  rest  on  the  sub- 
jects of  the  New  Covenant.     (V.  25-27.) 

12.  From  the  stability  of  Christ's  Kingdom.    (V.  28,  29.) 

CHAPTER  X. — Exhortations  to  various  practical  duties. 
(xiii:  1-19.) 

1.  To  continue  in  brotherly  love.     (V.  1.) 

2.  To  be  hospitable.     (V.  2.) 

3.  To  sympatlii/e  with  those  that  are  in  bonds  and  afflic- 

tions.    (V.  3.) 

4.  To  be  faithful  in  the  marriage  relation.     (V.  4.) 

5.  To  be  content  and  confiding.     (V.  5,  6.) 

6.  To  imitate  the  fidelity  of  their  teachers.     (V.  7.) 

7.  To  be  stable  in  doctrine.     (V.  8-15.) 

8.  To  be  benevolent.     (V.  16.) 

9.  To  submit  to  their  rulers.     (V.  17.) 

10.  To  pray  for  the  Apostle  and  his  co-workers.    (V.  18, 19.) 

CHAPTER  XI.— Conclusion  of  the  Epistle.     (V.  20-25.) 

1.  Benediction.     (V.  20,  21.) 

2.  Admonition.     (V.  22.) 

3.  Timothy's  release.     (V.  23.) 

4.  Salutations.     (V.  24,  25.) 


PAET   SIXTH. 


THtf  LAST  AND  HIGHEST  FUNCTION  OF  REASON, 


The  last  and,  perhaps  I  might  say,  the  highest  function 
of  Reason  in  matters  pertaining  to  Divine  Rev-    The  Heventh 
elation,  is  to  cordially  and  fully  acquiesce  in  the    ™a  last  Prov- 

.  ince  of  Reason. 

fitness,  the  wisdom,  and  the  correctness  oj  what- 
ever God  has  clearly  revealed.     His  authority  is  supreme. 
From  it,  there  is  no  appeal.    And  hence  to  refuse  to  submit 
to  it  in  any  case,  and  under  any  circumstances,  is  most  irra- 
tional and  absurd. 

If  Reason  is  not  fully  satisfied  with  the  entire  chain  of 
evidence,  she  may  reexamine  it.     She  may,  if    suppose  that 
she  pleases,  again  consider  each  of  the  questions,    8a^sfied  wu°h 
Whether  the  Bible  is  the  word  of  God :  whether    the  evidence- 
it  is  the  pure  word  of  God :  whether  it  is  the  pure  and  in- 
spired word  of  God :  whether  the  Principles  of  interpreta- 
tion are  all  founded  in  truth :  and  finally,  she  may  examine 
and  see   with  the   most  rigid  and  scrutinizing   exactness, 
whether  the  Rules  and  Principles  have  all  been  correctly 
and  judiciously  applied  in  the  course  of  the  exegesis.     But 
all  these  points  having  been  found  correct,  and  having  been 
conceded,  then  indeed  REASON  HAS  NO  ALTERNATIVE  LEFT 

BUT  TO  CORDIALLY  AND  FULLY  ACQUIESCE  IN  THE  TRUTH- 
FULNESS AND  PARAMOUNT  AUTHORITY  OF  EVERY  ORACLE 
THAT  BEARS  THE  SEAL  AND  STAMP  OF  GOD*S  OWN  INSPI- 
RATION. 

(365) 


366  REASON  AND  REVELATION. 

We  have  no  right  to  reject  it  on  the  ground  that  we  can 
whether K.-V-  not  comprehend  it:  or  that  we  can  not  reconcile 
rljc't'li'o^tho  it  with  °ur  preconceived  notions  and  opinions. 
PI-..IMI.I  <.f  us  jj0  S&UQ  man  go  reasons  jn  anv  other  department 

iiicoiiipn-lii'ii- 

Bibiiity.  of  knowledge,  science,  and  literature.     On  the 

contrary,  we  all  receive  as  facts,  in  other  branches  of  learning, 
many  things  that  we  do  not  and  that  we  can  not  comprehend. 
We  believe,  for  instance,  that  the  sun  holds  the  earth  in  its 
orbit,  ami  regulates  its  motions:  but  does  any 

Illustrations.  * 

living  astronomer  profess  to  comprehend  fully 
the  philosophy  of  these  phenomena  ?  We  believe,  that  food 
received  into  the  stomach  is  converted  into  all  the  various 
cells  and  tissues  of  the  l>«»dy:  but  does  any  physiologist, 
however  learned,  presume  to  understand  fully  and  perfectly 
these  mysterious  processes?  We  led  perfectly  sure  that  the 
soul  dwells  within  the  body  as  its  clay  tabernacle:  that  it 
preserves  it;  moves  it;  gives  tone,  energy,  beauty,  and  vi- 
tality to  it:  but  has  any  metaphysician  ever  pretended  to 
explain  how  it  accomplishes  all  these  results?  These  and 
ten  thousand  other  phenomena  equally  mysterious  are  now 
received  as  facts  by  every  man  of  ordinary  intelligence:  not 
because  we  fully  understand  them;  but  simply  because  no 
one  can  any  longer  reasonably  doubt  the  evidence  of  their 
reality. 

And  just  so  it  is  with  respect  to  many  things  contained  in 
The  mysteries  the  Holy  Bible.  Xo  philosopher  can  explain 
of  Revelation  them :  but  even  the  child  may,  on  the  evidence 

are  confessedly  . 

great  a.,d  uu-      submitted,  believe  and  receive  them  as  the  real 
and  veritable  oracles  of  that  Spirit  which  searches 
all  things,  yea  even  the  deep  counsels  and  purposes  of  Jeho- 
vah.    Such,  for  instance,  are  the  following : 

1.  The  fact  that  God  has  existed  from  all  eternity.    (Gen- 
niustrativo  ex-    GS^S  l  '•  1  >  Deut.  xxxiii :  27 ;  John  i :  1;  2 ;  Acts 
xv :  18.) 


ACQUIESCENCE  OF  REASON.  367 

2.  The  fact,  that  the  Father,  the  Son,  and  the  Holy  Spirit 
are  the  One  ever-living  and  true  God.     (John  x :  30 ;  xiv : 
9-11;  Actsv:  3,4;  Matthew  xxviii:  19.) 

3.  The  fact,  that  in  the  beginning,  God  created  all  things 
out  of  nothing.     (Gen.  i :  1 ;  John  i :  1—3.) 

4.  The  fact  that  at  the  bidding  of  Joshua,  he  caused  the 
sun  and  the  moon  to  stand  still;  and  that  in  the  adminis- 
tration of  his  government,  he  has  often  from  the  beginning 
wrought  many  other  miracles.    (See,  for  instance,  the  inspired 
account  that  we  have  given  of  the  mission  of  Moses  and  of 
Christ.) 

5.  The  fact,  that  all  persons  are  by  nature  (<poaet)  the 
children  of  wrath.     (Ephesians  ii:  3.) 

6.  The  fact,  that  by  one  act  of  disobedience,  on  the  part 
of  the  first  Adam,  all  men,  including  infants  and  idiots,  have, 
without  any  agency  on  their  part,  been  constituted  sinners  ; 
(djuapTcoAot  xaTecrTadyffav  be  nottofy.     (Romans  v:  19.) 

7.  The  fact,  that  by  one  act  of  obedience  on  the  part  of 
the  second  Adam,  the  Lord  of  life  and  glory,  all  mankind, 
without  exception,  will,  in  like  manner,  be  rendered  just,  so 
far  as  it  respects  the  guilt  of  Adam's  sin.     (dcxacot  xaraara- 
OyffovTae  be  xoUoc.)     (Romans  v:  19.) 

8.  The  fact,  that  by  and  through  the  death  and  media- 
tion of  Christ,  all  men  may1  be  justified  and  saved  from  all 
their  personal  sins,  on  the  conditions  of  faith  and  obedience 
prescribed  in   the  Gospel.     (Mark'xvi:   16;    Acts  ii:  38; 
2  Peter  i:  5-11;  1  John  i:  9.) 

9.  The  fact,  that  the  Holy  Spirit  really  and  truly  dwells 
in  the  hearts  of  all  the  children  of  God.     (John  vii :  39 ; 
Acts  ii:  38;    Romans  viii :  9-11;    1  Corinthians  vi:  19; 
and  Galatians  iv:  6.) 

10.  The  fact,  that  the  spirits  of  the  redeemed  can,  without 
their  organs  of  sense,  be  in  a  state  of  conscious  activity  and 
enjoyment,  while  separated  from  their  bodies,  between  their 


368  REASON  AND  REVELATION. 

death  and  the  resurrection.  (Luke  xvi :  19-31 ;  2  Corin- 
thians v :  1-10 ;  Philippians  i :  21-26 ;  Revelations  iv :  8 — 
v :  10.) 

11.  The  fact,  that  the  disembodied  spirits  of  the  wicked 
are,  during  the  same  interval,  in  a  state  of  misery  and  tor- 
ment.    (Luke  xvi:  19-31;  1  Peter  iii:  19.) 

12.  The  fact,  that  the  bodies  of  all,  both  old  and  young, 
both  saints  and  sinners,  will  be  raised  from  the  dead  and 
reunited  to  their  spirits,  forever  and  ever,  by  the  omnipotent 
voice  of  our  glorious  and  adorable  Immanuel.    (John  v :  28, 
29;  1  Corinthians  xv;  Revelations  xx :  12-15.) 

13.  The  fact,  that  after  death  and  throughout  eternal  ages, 
there  will  be  no  change  of  state  on  the  part  of  either  the 
righteous  or  the  wicked.     As  death  leaves  us,  so  will  the 
judgment  find  us ;  and  as  the  judgment  leaves  us,  so  will 
we  ever  be  throughout  the  endless  cycles  of  eternity.    (Daniel 
xii:  13;  Matthew  xxv:  46;  Luke  xvi:  26;  xx:  36;  1  Thes- 
salonians  iv:  17;  Revelations  xxii :  11.) 

These  and  many  other  lessons  clearly  taught  in  the  Holy 
The  foundation  Bible,  are  not  contrary  to  Reason ;  but  they  are 
a[i0flurchamat-n  above  Reason ;  that  is,  human  Reason.  Such 
knowledge  is  too  high  for  us :  too  strange  to  be 
fully  comprehended  by  finite  mortals.  We  can  understand 
them  only  in  part ;  but  the  evidence  on  which  they  rest  as 
the  Oracles  of  God,  is  clear  and  satisfactory.  This  is  enough. 
It  places  our  faith  just  where  it  ought  to  rest ;  and  indeed 
where  all  genuine  faith  must  ever  rest :  ON  THE  INFALLIBLE 

AUTHORITY  OF  THE  WORD  OF  GOD. 

And  hence  we  conclude  that  the  paramount  duty  of  every 
man  w,  first,  to  ascertain  what  God  has  revealed 

Conclusion. 

in  his  Holy  Word :  and  secondly,  to  receive  it  and 
to  obey  it  as  the  living  voice  of  Jehovah. 

O  Lord,  open  thou  our  eyes  and  our  hearts,  that  we  may 
behold  wondrous  things  out  of  thy  Law. 


PART   SEVENTH. 


SUPPLEMENTARY. 


CHAPTER    I. 

THE  BIBLE  AS  A  MEANS  OF  EDUCATION. 

"  KNOWLEDGE  is  power/'  says  Lord  Bacon.  And  hence 
the  more  knowledge  a  man  has,  other  things  Aknowledgeof 
being  equal,  the  better  he  is  prepared  both  to  an  matters  de- 

sirable. 

do  good  and  to  receive  good. 

But  no  man  can  study  every  thing.     For  such  a  work, 
life  is  too  short;  and  our  capacities  are  too  Km-    Whythisis 
ited.     And  hence  the  necessity  of  being  very    not,  at  present, 

.  ...  „  .  attainable. 

select  in  our  studies :  of  prosecuting  merely  such 

branches  of  learning,  as  will  best  serve  to  fit  and  prepare  us 

for  the  great  ends  and  objects  of  life.    A  knowl- 

,  /*,        ™  •  T  r  The  proper 

edge  of  the  Chinese  language,  for  example,  may    course  for  every 
be  of  very  great  importance  to  a  missionary  or    ' 
to  an  ambassador  who  expects  to  labor  for  some  years  among 
the  citizens  of  the  Celestial  Empire ;  but  it  would  not  be  of 
very  much  service  to  our  Kentucky  merchants,  farmers,  and 
mechanics.     And  just  so  it  is  with  most  other  branches  of 
secular  learning.     They  are  of  great  importance  to  some; 
and  of  but  comparatively  little  consequence  to  others. 
24  (369) 


370  REASON  AND  REVELATION. 

But  there  is  one  book  that  should  be  carefully,  prayer- 
fully, and  constantly  studied  by  all  men,  what- 

R.-asuuwhythe  J  >  '  J 

jjii.i.-sjn.iii.ibe  ever  may  be  their  rank  or  their  position  in 
Society :  I  mean,  of  course,  THE  HOLY  BIBLE. 
This  follows  of  necessity  from  the  chief  end  and  object  of 
life.  We  live  in  a  wide  world:  a  world  in  which  there  are 
a  uTcat  many  objects  to  be  accomplished.  And  hence  a  di- 
vi-ion  of  labor  is  necessary  to  success.  Some  men  should 
cultivate  the  soil;  some  should  entire  in  commercial  pur- 
suits; some  should  attend  to  the  civil  wants  and  iute; 
of  society;  and  others  airain  should  act  as  the  physicians 
and  the  educators  of  mankind.  JJut  there  is  one  common 
calling  to  which  all  others  are  subordinate:  one  common 
object  for  which  every  man  should  labor  from  his  cradle  to 
his  <iTavc. :  and  that  is  to  get  such  an  education  as  will  best 
yii'tfij'i/  him  f<>  f/fni-ifi/  <}<><!  <in<l  (<>  <  njnif  h i 'm  forever. 

Without  stopping  to  define  just  now  what  an  education 
Threefold  pro  ^  ^  m*J  ^  conveniently  regarded  and  con.sid- 
«•§  or  ••.iuc:i-  (  threefold  process:  vix.,  the  acquiring 

Hon.  iii-  f 

process;  the  developing  process;  and  the  torm- 

ative  process;  in  all  of  which  the  study  of  the  Bible  is  of 
paramount  importance.  This  I  will  endeavor  to  show  in 
the  following  sections. 


SECTION  I.—  THE  ACQUIRING  PROCESS. 

This  consists  in  the  acquisition  of  useful  knowledge:  and 
in  what  the       especially  of  that  knowledge  that  will  best  qual- 


Pro-    ify  us  for  all  the  great  ends  and  purposes  of  our 

cess  consists.  .  T         .  . 

existence.  In  this  department,  the  knowledge 
of  God,  the  knowledge  of  man,  and  the  knowlege  of  the  way 
opinions  of  of  life  and  happiness  stand  preeminent.  So 
P  taught  Confucius,  Zoroaster,  Thales,  Pythago- 


THE  BIBLE  AS  A  MEANS  OF  EDUCATION.  371 

ras,  Socrates,  Plato,  Aristotle,  Zeno,  Cato,  Cicero,  and  nearly 
all  of  the  most  eminent  of  the  ancient  philoso-    , 

Their  failure  to 

phers,  as  well  as   the  Prophets  and  Apostles,    acquire  tins 
And  for  the  attainment  of  this  knowledge,  many 
of  them  labored  with  a  zeal  that  is  worthy  of  all  commenda- 
tion ;  but  with  very  little  success : 

"  For  self  to  self,  and  God  to  man  revealed 
Are  themes  to  Nature's  eye  forever  sealed." 

It  was  reserved  for  that  Spirit  that  searches  all  things,  yea 
even  the  deep  counsels  and  purposes  of  Jehovah, 
to  reveal  to  man  these  great  mysteries.  This  it 
has  done  in  the  Holy  Bible.  Those  things  which 
were  concealed  from  ancient  sages,  God  has,  in  this  won- 
derful volume,  revealed  unto  babes.  So  that  a  child  who 
now  sits  at  the  feet  of  Jesus,  may  really  know  vastly  more 
of  these  sublime  themes,  than  the  greatest  of  naturalists :  for 
they  are  spiritually  discerned. 

I  know,  the  Heavens  declare  the  glory  of  God ;  and  the 
firmament  showeth  forth  his  handiwork.     I  am 

Knowledge  of 

well  aware  that  all  nature  is,  to  the  believer,  but  God  among  the 
an  expression  of  the  infinite  wisdom,  and  power, 
and  goodness  of  God.  ( But  I  am  also  aware,  that  it  is  a  well- 
attested  historical  fact,  that  "  the  world  by  wisdom  knew  not 
God :"  and  that  in  nearly  every  place  where  the  light  of  the 
Bible  has  not  been  enjoyed,  Polytheism  has  been  the  popular 
belief. 

And  the  same  may  be  said  in  substance  of  man  himself, 
and  of  the  only  possible  efficient  scheme  of  life    Their 
and  happiness.     After  all  that  has  been  learned 
from  the  light  of  nature,  it  is  a  well-known  his-    GosPel- 
torical  fact,  that  the  origin  of  man ;  the  present  state  and  con- 
dition of  man ;  and  the  destinies  of  man,  are  still  mysteries 
to  all  who  are  without  the  knowledge  of  the  Holy  Scriptures. 


372  REASON  AND  REVELATION. 

And  where  in  all  the  revelations  of  nature  and  the  learned 
discussions  of  heathen  philosophy,  is  the  name  of  JESUS 
to  be  found  ?  And  where,  save  in  and  from  the  Bible,  can 
we  learn  any  thing  of  that  SCHEME  OF  REDEMPTION  of 
which  he  is  the  Author  and  the  Finisher ;  and  which  is  really 
the  only  scheme  known  under  the  whole  heavens  or  given 
among  men,  whereby  poor  sinners  may  be  saved  and  made 
heirs  of  immortality  ? !  Manifestly,  the  knowledge  of  the 
Bible  is  of  paramount  importance  to  every  man.  This  will 
become  more  and  more  evident  as  we  proceed  with  the  con- 
sideration of  the  two  remaining  elements  of  education. 

SECTION  II.— THE  DEVELOPING  PROCESS. 

This  comixfs  in  the  full  and  perfect  development  of  all  tJie 
in  what  th«  powers  and  euwptihilitiie*  of  man's  entire  nature, 
Process  l°en-  w  harmony  with  their  relations  to  each  other,  and 
•ist8-  also  in  harmony  with  all  the  relations  that  man 

himself  sustains  to  the  entire  universe. 

To  do  this,  it  is  necessary  that  every  faculty  be  exercised 
HOW  this  may  on  i*s  own  corresponding  and  appropriate  ob- 
bedone.  j^g  .  ^hat  is,  on  objects  suited  to  its  own  nature 

and  capacity.  The  eye  could  never  be  developed  without 
light ;  nor  the  ear  without  sound ;  nor  the  lungs  without  an 
atmosphere ;  nor  the  heart  without  purified  blood.  "VVe  must, 
then,  in  the  first  place,  have  an  object  divinely  adapted  to 
the  development  of  each  faculty :  and  in  the  second  place, 
said  faculty  must  be  duly  exercised  on  it,  or  by  means  of  it. 

But  where  shall  we  find  objects  corresponding  with  all  the 
These  objects  faculties  of  the  human  soul  ?  Can  they  be  found 
7  "  ^n  ^ne  curriculum  of  studies  that  has  been  very 
generally  adopted  by  our  oldest  and  most  influ- 
ential Literary  Institutions  ?  No  doubt  many  of  them  can. 
There  is  much  in  the  Greek  and  Roman  Classics;  in  the 


THE  BIBLE  AS  A  MEANS  OF  EDUCATION.  373 

science  of  Mathematics ;  in  the  department  of  Metaphysics ; 
and  in  every  branch  of  Natural  Philosophy  and  Natural 
History,  to  improve  the  memory ;  to  cultivate  the  taste ;  to 
expand  the  intellect;  and  to  mature  the  judgment.  But 
how  much  is  there  in  all  these  to  cultivate  the  heart ;  to  ed- 
ucate our  emotional  nature;  and  especially  to  develop  and 
to  strengthen  in  due  proportion  our  moral  and  religious 
powers  and  susceptibilities? 

I  am  aware  that  almost  every  branch  of  science  and  lit- 
erature has  some  tendency  this  way.  I  know  that  the  mor- 
ally beautiful  is  to  be  found  in  some  of  the  poems  of  Homer 
and  in  the  orations  of  Demosthenes  and  Cicero,  as  well  as 
in  every  branch  of  Natural  Science.  But  I  also  know,  that 
in  the  whole  created  universe  there  is  really  Their  chief  de. 
nothing  which  in  this  respect  is  fully  adequate  ficiency- 
to  meet  and  to  satisfy  all  the  wants  of  the  human  soul.  The 
Earth  finds  an  object  of  attraction  in  every  planet,  in  every 
comet,  in  every  star,  and  even  in  every  particle  of  matter 
however  small  and  however  remote.  But  the  Sun  only  has 
power  to  regulate  its  motions,  and  to  preserve  the  harmony 
of  our  mundane  system.  And  just  so  our  hearts  tend  to 
cluster  around  ten  thousand  lovely  and  beautiful  objects  in 
both  nature  and  art :  but  God  himself  is  the  only  The  only  8atis. 
object  in  the  wide  universe  that  can  fill  the  vast  fringp°rtion  of 

the  human 

capacity  of  the  human  soul ;  that  can  satisfy  all  soui. 
its  desires  after  happiness ;  and  that  can  properly  excite,  de- 
velop, strengthen,  and  regulate  all  its  moral  and  religious 
powers  arid  susceptibilities.  And  to  attempt  to  accomplish 
all  these  ends  in  any  other  way  and  by  any  other  means,  is 
like  attempting 

"  To  satisfy  the  ocean  with,  a  drop ; 
To  marry  Immortality  to  Death : 
And  with  the  unsubstantial  shade  of  time, 
To  fill  the  embrace  of  all  eternity." 


374  REASON  AND  REVELATION. 

"  My  flesh  and  my  heart  fail,"  says  the  Psalmist,  "  but  God 
is  the  strength  of  my  heart  and  my  portion  forever."  * 

Every  rational  system  of  education,  then,  must  begin  and 
The  study  of  end  with  the  study  of  God.  It  is  not  enough 
God  an  essen-  to  teack  our  children  that  it  is  their  duty  to  re- 

tial  element  in  •* 

every  system      member  their  Creator  in  the  days  of  their  youth. 

We  must  help  them  to  do  this.  We  must  lead 
them  to  such  views  and  conceptions  of  God,  as  will  enable 
them  to  love  him  with  all  their  hearts,  and  soul,  and  mind, 
and  strength.  In  this  way,  and  in  this  way  only  can  we 
properly  develop,  cultivate,  and  educate!  their  benevolent 
affections;  and  restore  to  LOVE  its  supremacy  and  empire 
in  the  government  of  the  human  soul. 

But  how  may  this  be  done?  is  now  the  great  question.     I 

say  now :  for  there  was  a  time  when  it  was  not 

Man's  inter-  * 

course  with        a  question  i  when  the  glory  of  God   shone  as 

God  in  Eden.          j.          ,  \  M       .     .        ,        j 

directly  and  as  naturally  into  the  deep  recesses 
of  the  human  soul,  as  the  rays  of  light  now  penetrate  the 
lenses  of  the  eye :  when  God  and  man  spoke,  face  to  face, 
as  friend  to  friend. 

Then  was  the  Golden  Age  of  humanity.  Then  it  was, 
Happy  results  that  all  the  faculties  of  the  human  soul  were 
and  conse-  ^u]y  anc|  prOperly  exercised  on  their  own  cor- 

Quencea  of  this  A       -1         • 

uuionandcom-    responding  and  appropriate  objects:  and  man's 
whole  nature  was  developed  according  to  the 
most  exact  laws  and  principles  of  Divine  harmony.     The 
empire  of  Love  was  then  supreme ;  and  every  other  passion 
and  emotion  was  kept  in  perfect  subordination  to  this  all- 
permeating  and  governing  principle  of  the  human  soul. 
But  sin  separated  man  from  his  Maker.     It  interposed  a 
dark  and  thick  cloud  between  the  parties.     God 

Effects  and  •*• 

consequences  of    no  longer  appeared  toman  in  his  true  character. 
His  glory  was  obscured;  and  the  Divine  love- 
*  Psalms  Ixxiii:  26. 


THE  BIBLE  AS  A  MEANS  OF  EDUCATION.  375 

liness  of  his  whole  nature  was  perverted  through  the  influ- 
ence of  a  false  medium.  There  was  no  longer  an  object 
adequate  to  the  proper  development  and  discipline  of  man's 
moral  and  religious  faculties.  Love  was  no  longer  duly  and 
properly  exercised.  It  became,  as  a  consequence,  weak  and 
powerless.  And  selfishness — -supreme  selfishness,  stimulated 
and  excited  by  ambition,  envy,  jealousy,  hatred,  and  re- 
venge, took  possession  of  the  human  heart ! 

It  is  chiefly  owing  to  man's  having  fallen  into  this  preter- 
natural condition,  that  his  education  has  become    present  diffl- 
a  problem  of  so  much  difficulty.     Even  under    culty°fedu- 

*-  •>  eating  man- 

the  most  favorable  circumstances,  the  full,  per-  kind. 
feet,  and  harmonious  development  of  all  the  powers  and 
susceptibilities  of  the  human  soul,  would  have  been  a  ques- 
tion worthy  of  the  most  exalted  genius.  Who,  then,  is  now 
sufficient  for  these  things,  since  human  nature  has  become  a 
wreck  by  sin?  Since  all  its  passions  have  been  preternatu- 
rally  excited  ?  Since  the  heart  itself  has  become  more  like  a 
Hydra,  pouring  out  its  venom  from  a  thousand  serpentine 
heads,  than  like  that  Divine  image  in  which  it  was  origi- 
nally created?  and  since  the  great  source  of  all  moral  light 
and  moral  influence  has  been  veiled  from  the  eyes  of  mor- 
tals?! 

No  wonder  that,  under  such  circumstances,  the  whole  hea- 
then world  has  been  so  badly  educated.  No  Practical  evi- 
wonder,  that  the  most  favored  and  enlightened  dencesofthi8- 
nations  of  antiquity,  degenerated  even  under  the  instruction 
of  a  Socrates,  a  Plato,  an  Aristotle,  and  a  Cicero.  No  won- 
der that  woman  has  been  enslaved ;  and  that  the  world  has 
been  so  long  governed  by  a  set  of  intellectually-educated, 
but  heartless  monsters.  The  light  and  heat  of  the  Divine  ef- 
fulgence, are  just  as  necessary  to  the  development  and  proper 
education  of  the  human  heart,  as  are  the  rays  of  the  Sun  to 
the  healthful  and  perfect  development  of  the  rose,  the  lily, 


376  REASON  AND  REVELATION. 

or  the  pink.  Without  them,  no  fallen  son  or  daughter  of 
humanity,  was  ever  yet  properly  educated,  and  from  the 
nature  of  the  case,  as  it  now  stands,  it  is  utterly  impossible 
that  any  one  ever  can  be. 

What,  then,  was  to  be  done  for  man — fallen  as  he  was 
Man'  educ  from  his  primitive  glory?  Must  he  forever 
tionnottobe  remain  uneducated?  Must  the  Godlike  powers 
of  his  moral  nature  remain  forever  undeveloped 
for  want  of  some  proper  object  on  which  they  might  be  ex- 
ercised? This  was  not  consistent  with  cither  the  will  or  the 
purposes  of  G<><1  eonrrrnini:  man. 

Shall  the  veil,  then,  be  removed?  Shall  the  unclouded 
Nor  the  fuiu  splendors  of  the  Divine  glory  be  again  allowed 

iinhl-DMnl  tn  sllin(>  t>nrtl1  with  :l11  tll(>ir  Dazzling  brilliancy 
•  ••rt-be  into  tlic  (lark,  cold,  and  chilly  recesses  of  the 
human  soul?  Impossible.  This  would  have 
been  inconsistent  with  both  the  glory  of  God  and  the  hap- 
piness of  man.  "  Thou  canst  not  see  my  face ;  for  there  shall 
no  one  see  me  and  live,"  *  was  the  reply  of  Jehovah  to  one 
of  the  meekest,  the  holiest,  and  the  best  of  men. 

The  case  of  man  was  therefore  most  peculiar.  The  eyes 
of  his  understanding  were  diseased.  The  retina  of  his  moral 
vision  had  become  morbidly  sensitive.  He  was  not  in  a  con- 
dition to  bear  the  full  and  open  blaze  of  God's  glory;  and 
yet  he  really  needed  more  of  such  Divine  influences  on  his 
soul,  than  he  had  ever  felt  even  in  the  groves  and  bowers  of 
Eden.  The  problem  was  therefore  one  of  extreme  difficulty. 

But  nothing  is  too  hard  for  the  Almighty :  nothing  is  too 
solution  of  the  profound  for  infinite  wisdom.  And  the  question 
Problem.  was  therefore  finally  solved,  no  doubt  to  the  en- 

tire satisfaction  and  profound  astonishment  of  all  the  higher 
created  intelligences.  The  awful  majesty  of  Jehovah  was 
concealed;  and  those  rays  of  glory  which  reflected  most  of 
*  Exodus  xxxiii :  20. 


THE  BIBLE  AS  A  MEANS  OF  EDUCATION.  377 

his  love,  and  his  mercy,  and  his  benevolence,  and  his  philan- 
thropy, were  concentrated  and  brought  to  a  focus  of  tran- 
scendental power,  in  the  person  of  Jesus  of  Nazareth,  our 
Immanuel,  and  the  Divine  Shekinah  of  the  New  Institu- 
tion. Thence  they  were,  by  the  Holy  Spirit,  reflected  and 
transmitted  to  the  sacred  pages  of  the  Holy  Bible :  so  that 
looking  into  it,  we  can  now,  with  open  face,  behold  as  in  a 
mirror,  the  glory  of  the  Lord ;  until  under  its  transforming 
influence,  we  are  changed  from  glory  to  glory  even  as  by  the 
Spirit  of  the  Lord.* 

The  Bible,  then,  is  in  this  respect  a  substitute  for  the  more 
direct  original  displays  of  God's  glory.    It  con-    Tho  Bible  is 
tains  the  only  manifestation  of  his  philanthropy,    therefore  essen- 

J  fJ*      tial  to  our  spir- 

that  is  at  all  adequate  to  eradicate  the  selfishness    ituai  deveiop- 
and  deep-rooted  enmity  of  the  human  heart;  and 
to  enable  us  to  love  Him  who  first  loved  us.f   And  hence  it 
follows,  that  the  study  of  the  Holy  Scriptures,  is  just  as  nec- 
essary to  the  proper  and  rational  development  of  the  human 
soul,  in  harmony  with  its  relations  to  the  universe,  as  food  is 
to  the  healthful  development  of  the  body ;  and  as  the  rains, 
dews,  and  sunshine  of  heaven,  are  to  the  growth  and  fra- 
grance of  the  rose  of  Sharon  and  the  lily  of  the  valley. 

Whether,  then,  the  Bible  should  be  taught  and  studied  in 
our  families,  our  Sunday-schools,  our  common    n  should  be 
schools,  our  academies,  our  female  seminaries,    madeaTex*- 

7  Book  in  every 

our  colleges  and  our  universities,  as  a  means  of  department  of 
moral  discipline  and  spiritual  development,  is 
not  a  question  of  mere  expediency  or  metaphysical  specula- 
tion. It  is  not  a  matter  of  mere  Protestant,  Catholic,  or 
Jewish  prejudice.  It  is  a  question  which  has  its  origin  in 
the  wants  and  deep-seated  principles  of  the  human  soul :  and 
which  involves  man's  highest  interests  for  time  and  for  eter- 
nity. 

*2  Corinthians  iii:  18.        t  Colossians  i:  20-22,  and  1  John  iv:  19. 


378  REASON  AND  REVELATION. 

And  hence  no  other  Divine  precept  was  ever  expressed 
Divine  direc-       w^k   niore  point,  emphasis,  and  particularity, 
than  that  which  expresses  and  enforces  the  duty 


subject.  _  ..  11  .  1.11  .1 

or  training  and  educating  our  children  in  the 
very  words,  and  through  the  instrumentality  of  the  Living 
Oracles.  "  These  words  which  I  command  thee  this  day" 
said  God  to  his  ancient  people,  "  shall  be  in  thine  Jieart  ;  and 
thou  shaft  diligently  teach  them  to  thy  children;  and  shalt  talk 
of  them  when  thou  sittest  in  thy  house,  and  when  thou  walk^t 
by  the  way,  ?/•//<  n  thou  I  lest  down  and  when  thou  risest  up. 
And  thou  shalt  bind  them  for  a  sign  on  thy  hand;  and  they 
shall  be  as  frontlets  between  thine  eyes.  And  thou  shalt  write 
Hn'ni  on  the  posts  of  thy  house,  and  on  thy  gates."* 

SECTION  III.—  THE  FORMATIVE  PROCESS. 

This  consists  in  the  formation  of  such  HABITS  of  thought, 
in  what  the        an<^  fee^nff>  ana  CLction,  as  are  essential  to  the 
Formative  Pro-    perfection  of  our  own  character;  and  as  will  best 
enable  us  to  discharge  with  facility  and  pleasure, 
all  the  duties  and  obligations  that  we  owe  to  God  and  to  society. 
It  is  of  course  very  closely  connected  with  the  developing 
itissimuita-      process.     Indeed,  it  is  only  in  theory  that  we 
CSLn  s°Parate  tncm-     While  our  latent  powers, 


Developing  energies,  and  susceptibilities  are  being  brought 
out  from  the  deep  recesses  of  our  being,  by  each 
one's  being  exercised  on  its  own  appropriate  objects,  they 
all,  at  the  same  time,  receive  a  particular  cast  :  they  are,  as 
it  were,  molded  in  the  types  of  the  educator.  They  are 
either  brought  into  a  state  of  more  active  and  sympathetic 
harmony;  or  they  are  perverted,  and  peradventure  even 
crushed  beneath  the  fetters  of  the  most  tyrannical,  inexora- 
ble, and  oppressive  despotism. 

*  Deuteronomy  vi  :  6-9. 


THE  BIBLE  AS  A  MEANS  OF  EDUCATION.  379 

This  is  so  very  obvious,  that  it  scarcely  needs  any  illustra- 
tion.    It  is  a  matter  of  daily  consciousness,  with    Formation  of 
every  youth,  that  the  performance  of  any  one    habits- 
action,  begets  in  his  system,  an  increased  facility  for  its  repe- 
tition.    This  again  strengthens  the  same  tendency :  and  so 
on,  till  a  corresponding  habit  is  formed.     We  all  know  with 
what  fear  and  trembling  we  made  our  first  essay 

.  «    i.  i  rn     P  Illustration. 

in  the  simple  art  of  chirography.  To  form  even 
the  first  letter  in  the  alphabet,  required,  at  that  time,  a  very 
considerable  effort.  But  now,  since  a  habit  has  been  formed, 
we  make  it  almost  unconsciously :  provided,  however,  that 
our  chirographic  organs  have  received  the  proper  training 
and  discipline. 

This  is  a  very  simple  and  familiar  illustration  of  the  force 
and  power  of  habit,  over  all  the  faculties  of  the  The  very  pias- 
body,  soul,  and  spirit  of  man.  So  plastic,  indeed,  the^nflnt  ° 
is  the  infant  constitution,  that  it  may  be  easily  mind> 
cast  into  almost  any  mold  whatever.  I  do  not  of  course  by 
this  remark,  intend  to  indorse  the  very  absurd  dogma,  that 
"  Man  is  a  mere  creature  of  circumstances."  Certainly  not. 
Such  a  hypothesis  has  no  foundation  whatever  in  fact.  There 
is  evidently  in  the  mind  of  every  man,  a  natural  affinity  for 
truth ;  just  as  there  is  in  his  body,  a  natural  tendency  to  as- 
sume the  upright  position.  But  we  all  know  that  the  human 
frame  has,  in  its  infancy,  been  distorted  into  a  thousand  hid- 
eous forms :  and  we  are  just  as  painfully  conscious,  that  the 
infant  mind  has,  as  often,  been  cast  into  false  systems  of  pol- 
itics, philosophy,  morality,  and  religion.  The  present  chart 
of  the  civilized  world  is  a  melancholy  illustration  of  this  fact. 

How  exceedingly  important,  then,  it  is,  that    Importance  of 
during  the  process  of  education,  all  the  facul-    conducting 

this  process 

ties  of  every  youth,  should  not  only  be  fully    properly,  and 
developed,  but  also  so  molded,  trained,  and  dis-    \ 
ciplined  in  the  truth,  as  to  form  habits  in  bar-    r 


380  REASON  AND  REVELATION. 

mony  with  his  own  nature  and  with  all  the  relations  that  he 
sustains  to  the  entire  universe.  This  is  a  matter  on  which 
there  is  no  room  for  exaggeration.  Here  it  is,  that  all  the 
powers  and  resources  of  language  become  utterly  bankrupt  ; 
and  every  attempt  at  hyperbole,  falls  far  short  of  expressing 
the  simple,  eternal  realities  and  consequences  that  are  in- 
volved in  the  education  of  every  son  and  daughter  of  our 
fallen  race. 

Here,  then,  the  study  of  the  Bible  again  becomes  a  matter 
of  infinite  importance  to  every  man.     He  who 
made  man,  and  who  knows  what  is  in  man,  made 
Cl  ^  the  Bible  also  for  man  ;  and  especially  for  his  in- 

tellectual, moral,  and  religious  discipline.  Of  course,  then,  it 
is  perfectly  adapted  to  this  end.  And  all  that  is  now  want- 
ing is  simply  this,  that  it  be  properly  used  as  a  book  of  in- 
struction, correction,  and  discipline  by  all  parents  and  other 
educators  of  youth.  Let  this  be  done,  and  soon 

"  The  wolf  also  shall  dwell  with  the  lamb, 
And  the  leopard  shall  lie  down  with  the  kid  ; 
And  the  calf,  and  the  young  lion,  and  the  fatling  together  ; 

And  a  little  child  shall  lead  them. 

And  the  cow  and  the  bear  shall  feed  • 


of  its       Their  young  ones  shall,  lie  down  together  : 

And  the  lion  shall  eat  straw  like  the  ox. 
And  the  sucking  child  shall  play  on  the  hole  of  the  asp, 
And  the  weaned  child  shall  put  his  hand  on  the  cocka- 

trice's den. 
They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain  : 

FOR  THE  EARTH  SHALL  BE  FULL  OF  THE   KNOWLEDGE 

OF  THE  LORD, 
AS  THE  WATERS  COVER  THE  SEA."      (Isaiah  XI  :  7-9.) 


QUALIFICATIONS  OF  THE  BIBLE  STUDENT. 


381 


.ons 

pertaining  to 
the  Bible  stu- 
dent. 


CHAPTER   II. 

QUALIFICATIONS  OF  THE  BIBLE  STUDENT. 

OUR  next  theme  is  the  necessary  and  proper  Three  kinds  of 
Qualifications  of  the  Bible  student.  These  may  *ualificati 

~  ^  »       pertaining 

be  conveniently  considered  under  three  heads : 
viz.,  the  Intellectual,  the  Moral,  and  the  Lit- 
erary. 

SECTION  I. — INTELLECTUAL  QUALIFICATIONS. 

I  will  omit,  in  this  discussion,  the  consideration  of  the 
distinct  elementary  faculties :  such  as  Percep-  In  what  these 
tion,  Memory,  Imagination,  Judgment,  and  In-  chiefly  consist. 
tuition :  and  merely  say  a  few  words  on  those  happy  combi- 
nations of  these  faculties,  and  those  peculiar  habits  of  mind,  that 
most  serve  to  qualify  the  student  of  the  Bible  for  a  correct 
and  practical  understanding  of  the  Sacred  Volume.  These 
may  perhaps  be  all  generically  comprehended  under  what  we 
usually  call  GOOD  COMMON  SENSE. 

But  what  is  Good  Common  Sense?  This  is  not  strictly 
a  fixed  quantity,  as  a  mathematician  would  say. 

.  J        Two  elements 

It  admits  of  some  variations,  according  to  cir-    of  common 
cumstances.     But  I  presume,  that  it  will  always 
be  found,  on  analysis,  to  comprehend  two  very  different  pow- 
ers and  capacities  of  the  understanding.     The  first  of  these  is 
intellectual  acumen;  or  the  power  to  discriminate  between 
things  that  differ.     And  the  second  is  intellectual  expansion  ; 


3S2  REASON  AND  REVELATION. 

or  the  power  to  comprehend  all  the  parts  and  elements  of 
one  united  whole  in  their  true  and  proper  relations  to  each 
other.  An  excess  or  deficiency  of  either  of  these  elements  is 
apt  to  unbalance  the  mind  and  lead  to  error. 

These,  then,  are  the  two  intellectual   qualifications  that 

TW.. things         should  be  most  earnestly  sought  for  by   every 

«i  in        .student  <>f  the  Holy  Scriptures.     The  Bible,  if 

onl'-r  t<«  mi- 

.M.I the  Comprehended  at  all,  must  be  understood;  first, 
with  respect  to  its  elements;  and  secondly,  with 
respect  to  the  one  irrand  and  comprehensive  scheme  of  re- 
demption which  ju-rvadcs  the  wliolc  volume,  and  extc-nds  from 
its  alpha  to  its  oniepi.  Tho.-e  who  Tail  at  either  of  these 
point-,  can  never  be  sale  interpreter.-  of  the  Living  Oracles. 

SECTION  II.— MORAL  QUALIFICATIONS. 

TJie  first  of  these  is  a  profo  rence  for  the  Bible.  We 

M((rai  should  never  separate  (J<>d  from  his  word:  but 
Qualification.  jn  a]j  (.;IH.S>  ail(]  under  all  circumstances,  we. 
should  approach  the  Bible  as  we  would  approach  its  Divine 
Author.  To  read  it  as  we  read  a  heathen  cla.->i«-,  is  of  but 
little  use;  perhaps  often  an  injury. 

The  second  moral  qualification  of  the  Bible  student  is  an 
second  Moral  honest  and  sincere  desire  to  know  the  truth.  It  is 
Quaiithatinn.  not  enollgh  to  go  to  the  Bible  for  proof-text-. 
"We  must  go  to  it  for  the  truth,  at  all  risks  and  at  all  haz- 
ards. This  may  indeed  sometimes  prove  ruinous  to  our  pre- 
conceived systems  of  philosophy  and  theology:  but  be  it  so. 

This  desire  should  also  be  accompanied  with  an  honest  y ////•- 
Thir.i  Quaiifl-  Pose  ana  determination  to  obey  the  truth.  Other- 
cation,  wise,  the  study  of  the  Bible  may  only  serve  to 
blunt  the  sensibilities,  and  to  harden  the  moral  and  religious 
affections.  Such  is  often  the  case  with  the  man  who  is 
accustomed  to  witness  the  effects  of  poverty  and  distress, 


QUALIFICATIONS  OF  THE  BIBLE  STUDENT.  383 

without  making  any  effort  to  relieve  them.  And  hence 
Christ  says :  "If  any  man  will  do  his  (God's)  will,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God  or  whether  I  speak 
of  myself"  *  We  should,  then,  tremble,  when  we  feel  our- 
selves in  any  measure  disposed  to  trifle  with  any  of  God's 
commandments. 

SECTION  III. — LITER  AKY  QUALIFICATIONS. 

These  are  very  numerous  and  various.    For  although  the 
Bible  is,  in  some  respects,  one  of  the  most  simple    Amciunt  of 
and  intelligible  of  all  books,  it  is,  in  other  re-    learning  neces- 

,  ^          -i         i  ,1  sary  to  «nder- 

spects,  the  most  profound  volume  that  was  ever  stand  the  Bib- 
written.  And  hence  it  really  requires  more  ble* 
learning  to  understand  the  Bible  perfectly  than  to  understand 
any  other  book  extant.  And  consequently  the  man  who  has 
the  most  knowledge,  other  things  being  equal,  is  always  best 
qualified  to  understand  and  interpret  the  Living  Oracles. 

But,  nevertheless,  there  are  certainly  some  branches  of 
science  and  literature  that  are  of  special  import-    Branches  of 
ance  to  every  man  who  desires  to  understand  for    most  import- 
himself  the  Holy  Bible.     Such,  for  instance,  are 
the  following: 

I.  A  thorough  knowledge  of  his  own  vernacular.     This  is 
absolutely  necessary  in  order  to  carry  on  success-      knovled  e 
fully  any  train  of  thought  whatever.     We  may 

think  as  the  infant  must  think  without  language : 
but  we  can  never  reason  without  it.  And  unless  we  become 
master  of  it,  it  is  very  apt  to  become  master  of  us.  The  lit- 
erature of  the  world  is  full  of  illustrations  on  this  point. 

II.  A  critical  knowledge  of  the  original  Greek    Aknowled 
and  Hebrew  will  be  of  great  service  to  the  stu-    Greek  and  He- 
dent  of  the  Holy  Bible,  in  several  ways. 

*John  vii:  17. 


one  s  own  ver- 
nacular. 


384  REASON  AND  REVELATION. 

1.  It  will  enable  him  to  understand  the  meaning  of  many 
obscure  passages.    E.  g.:  In  Mark  xvi :  15,  Christ  said  to  his 
Apostles :  "  Go  into  all  the  world  and  preach  (x^oucare)  the 
Gospel  to  every  creature."    And  in  Acts  viii :  4 :  "  They  that 
were  scattered  abroad  (on  account  of  the  persecution)  went 
every-where  preaching  (eua^e^ofjLSvot)  the  word." 

0o)  means  to  preach  or  to  proclaim  by  authority ;  and 
/'£/.'£«>  means  simply  to  announce  or  proclaim  good  news. 

2.  It  will  greatly  assist  him  in  comprehending  the  beauties 
of  many  portions  of  the  Bible.     E.  g.:  In  Psalm  c:  1,  we 
have  this  exhortation:  "Make  a  joyful  noise  unto  the  Lord, 
all  ye  lands."    This  is  certainly  very  beautiful;  but  not  so 
beautiful  as  the  original  is  to  t  lie  Hebrew  ear.    Every  Hebrew 
scholar  sees  at  once  in  the  word  ^in  (R.  J/n?  to  make  a  loud 
noise)  an  allusion  to  the  sounding  of  the  Jubilee  trumpet. 

Another  very  good  illustration  occurs  in  2  Peter  i :  5 : 
"  Besides  this,"  says  the  Apostle,  "  giving  all  diligence,  add 
to  your  faith,  virtue;  and  to  virtue,  knowledge,"  etc.  Here 
the  word  used  for  add  is  not  -(tooTtdyfjLe  or  err^soa*,  but 
e-yoftrrfsa),  to  furnish  besides  or  in  addition,  from  e/rr,  on, 
and  %oprjoz,  a  chorus-leader:  and  this  again  from,  %otooz, 
a  dance,  and  ayco,  to  lead.  In  the  use  of  this  word,  then,  the 
Greek  scholar  at  once  recognizes  an  allusion  to  the  ancient 
Drama,  iu  which  the  ypprffos,  or  chorus-leader,  led  the  way, 
taking  by  the  hand  the  next  in  order;  the  second  in  like 
manner  led  the  third ;  the  third,  the  fourth ;  and  so  on,  until 
the  entire  chorus  appeared  on  the  stage. 

3.  It  will  greatly  strengthen  his  faith,  and  give  him  a  be- 
coming confidence  in  the  correctness  of  his  own  conclusions. 
This  is  no  doubt  the  common  experience  of  all  critical  stu- 
dents of  the  original  Greek  and  Hebrew  Scriptures. 

III.   A  general  knowledge  of  history.     This  will  greatly 

General  ma-       assist  him  in  understanding  many  portions  of 

the  Sacred  Scriptures;  particularly  the  prophe- 


QUALIFICATIONS  OF  THE  BIBLE  STUDENT.  385 

cies:  and  at  the  same  time  furnish  him  with  a  fund  of  the 
most  simple  and  appropriate  illustrations. 

IV.  A  knowledge  of  Ancient  Geography.     This  will  assist 
the  Bible  student  in  fixing  the  locality  of  events.    Ancient 
And  besides  it  is  well  to  remember,  that  no  other    Geography, 
class  of  names  are  more  liable  to  vary  in  the  extent  of  their 
meaning.     The  word  Asia,  for  instance,  in  the  days  of  Ho- 
mer, referred  only  to  a  very  small  district  in  the  south-west 
portion  of  Asia  Minor ;  in  the  time  of  Paul,  it  embraced  the 
entire  western  part  of  Asia  Minor,  of  which  Ephesus  was  the 
capital ;  and  now  it  is  applied  to  a  continent.    The  words  Eu- 
rope, Africa,  and  many  other  geographical  terms,  have  passed 
through  similar  changes.    And  hence  in  any  given  case,  it  is 
necessary  to  understand  the  historical  meaning  of  such  words. 

V.  A  knoivledge  of  the  different  systems  of  Chronology  is 
also  essential  to  a  correct  understanding  of  many 

portions  of  the  Holy  Scriptures.    It  would  puzzle    temsof  chro- 
an  American,  for  instance,  without  any  knowl- 
edge of  Jewish  Chronology,  to  understand  how  it  was  that 
"the  early  rain"  could  fall  about  the  first  of  November;  and 
" the  latter  rain"  about  the  middle  of  March.    But  when  he 
is  informed  that  the  civil  year  of  the  Jews  commenced  about 
the  autumnal  equinox,  the  mystery  is  solved. 

VI.  A  knowledge  of  Archceology  or  of  Sacred  and  Profane 
Antiquities.      This  will  very  greatly  assist  the 

student  in  understanding  the  many  references 
and  allusions  that  are  made  by  the  Sacred  writers,     E.  g. : 
In  Matthew  v:  21,  22,  there  is  an  allusion  to  the  inferior 
courts,  composed  in  the  time  of  Josephus  of  seven  judges; 
to  the  Sanhedrim,  composed  of  seventy  judges,  besides  the 
High-Priest  and  his  deputy ;  and  also  to  a  still  higher  tri- 
bunal.    For  at  that  time,  the  Sanhedrim  had  no  power  to 
put  any  man  to  death.    (John  xviii :  31.)    In  Hebrews  xii: 
1,  Paul  refers  to  the  Grecian  foot-races. 
25 


386  REASON  AND  REVELATION. 

VII.  A  knowledge  of  Mental  Science.     This  will  be  of 
Mental Phiios-     service  to  the  student  in  many  ways:  and  espe- 
ophy-  cially  in  the  study  of  man's  powers,  capacities, 
and  responsibilities;  and  the  secret  springs  and  workings  of 
the  human  heart. 

VIII.  The  last  subject  that  I  shall  name  for  the  present, 
physical  act-       *s  a  knowledge  of  the  Pfiysical  Sciences  and  of 
*nces.  God's  physical  govcnnnnd.      If  God  is  the  Au- 
thor of  both  Nature  and  Revelation,  it  is  reasonable  to  sup- 
pose that  these  two  volumes  would  mutually  serve  to  explain 
and  to  illustrate  each  other.    And  such  we  find  to  be  the  case 
in  fact.     The  points  of  resemblance  and  analogy  that  exist 
between  these  two  expressions  of  the  Divine  will  and  char- 
acter, are  just  as  full  and  complete  as  the  nature  of  the  case 
and  the  subjects  will  permit.     (See  Butler's  Analogy.) 


CHAPTER   III. 

HELLENISTIC  GREEK. 
SECTION  I.— ITS  HISTORY. 

ABOUT  a  century  before  the  beginning  of  the  Christian 
Decline  and        Era,  the  Hebrew  ceased  to  be  a  living  language. 

Indeed,  from  the  time  of  the  captivity,  the  corn- 
Hebrew  Lan-  J ' 

guage.  mon  people  seem  to  have  rapidly  changed  their 

own  vernacular  for  the  Chaldee  (Nehemiah  vii :  8) ;  though 
the  Hebrew  was  certainly  used  by  the  learned,  especially  in 
writing,  till  after  the  time  of  the  Maccabees. 

But  about  one  hundred  years  before  Christ,  the  Hebrew 
The  Jews' ver-     was  wholly  superseded,  both  in  speech  and  in 

nacularinthe  •         i  T    i 

time  of  Christ,     writing,  by  that  corrupt  Aramaean  dialect,  com- 


HELLENISTIC  GREEK.  387 

monly  called  the  Syro-Chaldaic.   This  was  therefore  the  ver- 
nacular dialect  of  both  Christ  and  his  Apostles. 

Why,  then,  was  not  this  new  dialect  of  the  old  Hebrew, 
made  the  medium  of  communicating  to  the  world,  the  Gos- 
pel of  our  Lord  and  Savior  Jesus  Christ  ?  The  testimony 
of  the  Fathers  is  full  and  explicit  to  this  effect :  that  all  the 
writers  of  the  New  Testament  wrote  in  Greek. 

1D6  JM  CW  -16S- 

with  perhaps  the  exception  of  Matthew.     He    tamentwrit- 

.  •        *•  .        .  .  ten  in  Greek. 

seems  to  nave  written  in  both  the  Aramaean 
and  the  Greek :  first,  in  the  Aramaean,  for  the  sake  of  his 
Hebrew  brethren  in  Palestine ;  and  afterward  in  Greek,  for 
the  benefit  of  his  Hellenistic  brethren  who  were  scattered 
abroad.  But  why  was  this  ?  Why  did  God  prefer  the  Greek 
to  the  vernacular  of  Christ  and  his  Apostles  in  giving  to 
mankind  a  revelation  of  his  will  and  his  purposes  of  mercy? 
Chiefly,  I  presume,  for  two  reasons :  seasons  for 

1.  Because  the  Greek  was  in  all  respects  a    this> 
more  perfect  language  than  the  Aramaean. 

2.  Because,  through  the  conquests  of  Alexander  the  Great, 
and  the  constant  intercourse  between  the  Greeks  and  the 
Romans,  the  Greek  language  had,  for  about  three  hundred 
years,  been  the  common  medium  of  communication  through- 
out the  whole  civilized  world. 

But  the  Greek  of  which  I  now  speak,  was  not  the  Greek 
of  Plato  and  Demosthenes.     By  the  conquests    origin  of  the 
of  Alexander  the  Great,  the  hitherto  independ-    HeZ™DTa- 
ent  States  of  Greece  were  all  fused  into  one    lect- 
empire.     And  as  a  consequence,  their  various  dialects  were 
all  fused  into  one  Common  or  Hellenic  Dialect  (fj  xoevy  or  ^ 
^EMrjvtxq  dcahxTos) ;  having  for  its  basis  the  ancient  Attic ; 
but  being,  at  the  same  time,  very  greatly  modified  by  the 
Ionic  and  the  ^Eolic;  and  even  still  more  by  the  Doric, 
which  was  the  prevailing  dialect  of  Macedonia. 

Out  of  this  Common  Dialect  was  formed,  at  an  early 


REASON  AND  REVELATION. 

period  of  its  history,  by  and  through  Hebrew  and  Aramaean 
origin  of  iiei-  influence,  that  variety  of  the  language,  which 
"  Greek-  since  the  time  of  Scaliger  (1550),  has  been  gen- 
erally known  as  Hellenistic  Greek  ;  i.  e.,  the  Greek  spoken 
and  written  by  those  who  were,  by  birth,  Jews  or  Israelites. 
The  purest  specimens  of  this  dialect  ii<>\\-  extant  are  found 
in  the  Scptiia-int,  the  Apocrypha,  and  tin;  Nc\v  Testament. 
It  is  distinguished  by  many  peculiarities;  the  most  impor- 
tant of  which,  I  will  briefly  notice  in  the  next  section.* 

SECTION  II.  —  CHARACTERISTICS  OF  HELLENISTIC  GREEK. 


The  chief  peculiarities  of  Hellenistic  Greek 
Greek:  may  be  briefly  summed  up  as  follows: 

Tran*f  I.  It  contains  many  words  and  phrases,  which 

words  and  • 

phrases.  are  never  found  in  the  classic  authors.     E.  g.  : 

1.  Apfa  father;  Chal.  «3X;  Heb.  3K.     (Mark  xiv:  36; 
Romans  viii:  15;  Galatians  iv:  6.) 

2.  Afiaddajv,  Heb.  jn?£,  destruction,  (Revelation  ix:  11  ;) 
Greek  a.7zoXXua)v.     The  usual  word  for  destroyer  in  Hebrew 
is  rrrupp,  Sept.  6  oloOpeucov.     (Exodus  xii  :  23.) 

3.  Afiyv,  Heb.  fQN;  properly  an  adjective,  true,  faithful: 
also  as  an  adverb,  truly. 

4.  AxeldafjLOL,  Aramaean  Spn,  a  field,  and  N^,  blood.    (Acts 
i:  19.) 

5.  Apftafttidcw,  Armageddon,  Heb.  "»n,  a  mountain,  and 
i"U?,  Megiddo.     (Revelations  xvi:  16.) 

6.  Bydwda,  Bethesda,  Aram.  rr3;  house,  and  ^9^,  mercy. 
(John  v:  2.) 

7.  Brfiavta.,  Bethany;  Heb.  rv3,  a  house,  and  \rn,  dates. 

8.  IJapadseaoz,  Paradise;    Heb.  D"?.")?  from  the  Sanscrit 
paredeca,  a  pleasure  garden. 

*  For  a  full  discussion  of  these  matters,  see  Winer's  Grammar  of  the 
New  Testament  Diction. 


HELLENISTIC  GREEK.  389 

9.  Teevva,  Gehenna,  Heb.  N^,  a  valley,  and  oari^  Hinnom: 
used  as  a  symbol  of  Hell.     (Matthew  v:  22.) 

10.  2V.r«v«c  or  aarav,  Satan;   Heb.  j^i^  an  adversary; 
Gr.  6  deapoloc. 

All  such  words  are  mere  Oriental  terms  in  Greek  letters. 
And  hence  their  meaning  must  be  sought  for,  not  in  the 
Greek,  but  in  the  language  or  dialect  from  which  they  are 
taken. 

11.  The  second  characteristic  of  Hellenistic  Greek  consists  in 
the  use  of  many  words  and  phrases  of  Greek  origin  ;    Greek  Word3 
but  which  are,  nevertheless,  used  in  a  sense  that  is    "sed  in  *  J16' 

brew  or  Chris- 

either  wholly  or  partially  different  from  that  which    tian  sense. 
was  usually  given  to  them  by  profane  writers     E.  g. : 

1.  c£*c>  one,  in  the  sense  of  r^c  or  xpcoroz;  like  the  Heb. 
(Genesis  i:  5.)  .  Thus  in  Matthew  viii:  19,  we  have  i^c 

one  scribe,  for  rrc  ypctftfjiaTeuc,  a  certain  scribe. 

2.  Ilaaa  aao^,  all  flesh.     In   classic  Greek  this  means 
simply  "  the  whole  flesh  "  of  a  man  or  an  animal,  as  the  case 
may  be.     But  in  Hellenistic  Greek  it  means  all  mankind. 
(Acts  ii:  17.)     Heb.  ^V^. 

3.  So  ou  naffa  aap^,  Heb.  "W3-L>3  ify  means  t( no  flesh;" 
no  part  of  mankind.     (Matthew  xxiv:  22;    1  Corinthians 
i:  29.)     The  negative  particle,  in  such  cases,  qualifies  the 
verb  and  not  the  adjective.     Hence  the  phrase  in  1  John  ii: 
19,  ore  oox  ecffc  Travrec  ec  fyuou,  should  be  translated  "that 
none  of  them  are  of  us." 

4.  'Ai/jta  £*%£(»,  to  pour  out  blood.     In  classic  Greek,  this 
means  simply  "to  shed  blood:"  but  in  Hellenistic  Greek,  it 
means,  "to  kill"  or  "to  put  to  death."     The  reason  of  this  is 
found  in  the  Jewish  sacrificial  formula  D^  ^jf)^  Sept.  fafjia 
exyz: ;  because  to  shed  the  blood  of  a  victim  for  sacrifice  was 
equivalent  to  taking  its  life. 

5.  The  word  ovofta,  name,  is  more  expressive  in  Hellen- 
istic Greek  than  it  is  in  either  the  Hellenic  or  the  classic. 


390  REASON  AND  REVELATION. 

In  the  Inttor  it  was  a  mere  arbitrary  sign  of  the  person  so 
designated,  But  in  the  former,  it  was  also  expressive  of  the 
attributes  and  characteristics  of  the  person  referred  to.  And 
hence  in  Hebrew  and  Hellenistic  Greek  the  words  at?  and 
('^n'ui.  (name)  are  each  made  equivalent  to  the  person  which 
it  represents.  The  expression,  "Calling  on  the  name  of  the 
Lord"  is  equivalent  to  calling  <»n  the  Lord  himself. 

6.  The  word   <r/.t/.\,u</.)j»   is  used  in  Hellenic  Greek  for 
the  elder  das-ie  form  frxfU'ltd-yflnov  to  denote  the  stick  in 
a  trap  to  which   the   bait  is  1'aMened:   /.  <•.,  the  trap-spring. 
15ut  in  th«-  Scpiua-iiit,  i;  i-  u—d  for  ^topp,  an  offense,  a  sn<<r< -, 
a  stumbling-block.     And  hence  in  the  New  Testament,  ax<r,- 
u </.).'.* to  means  fo  xtmnhle,  or  to  cause  to  stumble. 

7.  The   word   a-'/.<r^/ya   in  Hellenic   and   classic  Greek, 
means  simply  the  intestines.      Hut    in   Hellenistic  Greek,  it 
is  used  for  the  Hebrew  word  D'ori^  bowels ,  mercies,  affec- 
tions; from  crn?  to  love. 

In  all  such  cases,  we  must  go  to  the  Hebrew  and  not  to 
the  Greek  for  the  mean  in--. 

III.  The  chief  and  most  important  characteristic  of  Ifc/f<  n- 
A  leaning  and  istic  Greek,  consists  in  a  marked  and  sensible  ap- 
to'th*  Hebrew  pi'oxiiiuition  or  leaning  to  the  Hebrew  style  and 
construction.  construction,  whenever  the  Hebrew  idiom  differs 
from  that  of  the  Greek.  This  may  be  seen  in  such  cases  as 
the  following: 

1.  In  the  frequent  use  of  prepositions  to  express  what  the 
cases  of  this.  Greeks  were  wont  to  express  simply  by  means 

Frequent  use  of      of  CaSCS.      E.  g.,  dOtOOZ  tt~0  TO'J  Of/JLttTO^   for  dOtOO^ 

Pr^odttoM.  T0,j  fyiaroz,  I  am  innocent  of  the  blood.  (Mat- 
thew xxvii:  24.)  l  OfJLO^o^ffw  ev  aurw  for  bfjcoXofrjac*  WJTM, 
"I  will  confess  him."  (Matthew  x :  32.)  The  cause  of  this 
difference  is,  that  the  Hebrews  had  no  case-endings:  and 
hence  they  were  compelled  to  resort  more  frequently  than 


HELLENISTIC  GREEK.  391 

the  Greeks  to  the  use  of  prepositions,  in  order  to  express 
clearly  the  relations  of  words  to  each  other. 

2.  In  the  use  of  fewer  conjunctions.     In  both  the  Septu- 
agint  and  the  New  Testament  xae  is  often  used    Paucity  of 
for  a?Ja,  xacnep  or  xaeroe :  and  yap  or  oi>v  is  used    CoojunetioM. 
for  exee,  wars,  or  ore.     This  again  is  owing  to  the  Hebrew 
custom  of  expressing  many  relations  by  the  same  conjunction. 

3.  In  the  use  of  nouns  for  adjectives.     E.  g. :  Sons  of  God 
for  godly  men;  sons  of  Belial  for  wicked  men;    Nouns  for 
newness  of  life  for  a  new  life.  Adjectives. 

4.  In  the  frequent  use  of  the  possessive  case  of  Personal 
Pronouns  instead  of  the  Possessive  Adjective 

J  Genitive  case 

Pronouns.     E.  g.,  GOD  for  <roc,  <7jy,  aov  •  /wo  or    of  Personal 

~  ,  ,  „       t  Pronouns. 

e/j.ou  for  £/;oc,  £/^,  e/wu ;  auroo  or  auryz  for  oc  or 
ioc,  7],  ov;  Tf][jLa)v  for  y/JLsrepoz  •  d/jtcov  for  u/jtsrspoz  •  durwv 
for  ff<f>oz  or  ffyerepoz.     This  arises  from  the  Jewish  habit 
of  using  personal  suffixes. 

5.  In  the  use  of  the  Personal  Pronoun  after  the  Relative 
to  express  more  particularly  its  person,  num-    Per80ivi,  Pro 
ber,  and  gender.     The  Hebrews  had  but  one    noun  after  the 

T»    i       •        -r*  i  •  •      i      T  •  i       Relative. 

lielative  Jrronoun ;  and  it  was  indeclinable.  And 
hence  the  necessity  of  expressing  its  person,  number,  and 
gender  by  an  additional  Personal  Pronoun.  This  construc- 
tion occurs  very  frequently  in  the  Septuagint;  and  occasion- 
ally in  the  New  Testament.  E.  g.,  y  ^  ey  r^  au  xaroexect; 
£7i  auryz,  "the  land  whereon  thou  liest,  upon  it."  (Genesis 
xxviii  t  23.)  Ou  rq*  puoX&nt  aurou  cddyTs,  by  whose  stripes 
of  him  ye  were  healed. 

6.  In  the  uses  of  the  tenses  of  verbs.     The  Hebrews  had 
but  two  tenses :   the  Preterite  and  the  Future. 

Tenses  of  verbs. 

And  they  had  no  Potential,  Optative,  or  Sub- 
junctive mood.     All  that  the  Greeks  expressed  by  these 
moods,  the  Hebrews  attempted  to  express  by  their  Future 
tense;  generally  lengthened  in  the  first  person,  and  short- 


392  REASON  AND  REVELATION. 

ened  in  the  second  and  third.  And  hence  it  is,  that  in  Hel- 
lenistic  Greek,  the  Future  Indicative  is  often  put  for  any 
tense  of  the  (  )j>t;itive,  Potential,  or  Subjunctive  mood.  E.g.: 
In  Matthew  xii:  31,  32,  it  is  said:  7:0.00.  bpaarta  xac  flXaa- 
(pr}[jLta  ayedycrsTGu  Toez  avdparxotd  x.  T.  L  Here  the  Future 
Indicative  passive  of  the  verb  dyeyfju  is  evidently  used  for 
the  Present  Potential.  The  meaning  is,  "All  sin  and  blas- 
phemy may  be  forgiven  men."  In  Romans  vi  :  5,  the  Fu- 
ture Indicative  sffo/jisda  is  put  for  the  Imperfect  Optative 
iirjjisv.  The  meaning  is,  "  \Ve  should  be  in  the  likeness  of 
his  resurrection." 

7.  In  the  use  of  the  Nominative  Case  Absolute  instead  of 
Nominative  anv  other  case,  a  Tier  the  government  has  been 
case  Absolute.  once  (.i(.;irlv  indicated  in  a  preceding  word  or 
clause.  E.  g.,  its  TOV  TOTTOV  TOV  xovypov  ronov  TOTTOC  bu  6i> 
ffTTStfiSTat.  "Into  this  place,  this  evil  place:  a  place  where 
seed  is  not  sown."  (Numbers  xx:  5.)  Kac  TO  opo?  exaes-ro 
~')i>i  ewe  TOD  ovpavoi),  GXOTOZ,  fvoyoz,  QotHo,  "And  the 
mountain  burned  with  lire,  even  to  the  midst  of  heaven  : 
(wifh)  darkness,  and  a  black  cloud,  and  a  tempest."  (Deu- 
teronomy iv:  11.)  These  are  not  solecisms  but  Hebraisms. 
By  this  construction,  great  emphasis  is  given  to  the  words 
put  in  the  Nominative  Case  Absolute. 

From  the  preceding  examples,  then,  it  is  evident  that  we 
have  i^ivi-n  in  the  New  Testament,  three  distinct 

' 


Three  elements 

of  the  N,.w         elements,  viz.,  the  Greek,  the  Hebrew,  and  the 
Christian.     The  words  and  letters  are  Greek; 
the  idiom  is  a  mixture  of  the  Greek  and  Hebrew  ;  and  the 
thoughts  are  Christian. 


FAITH  AND  INFIDELITY.  393 


CHAPTER  IV. 

FAITH  AND  INFIDELITY. 

SECTION  I.—  FAITH. 

"  For  with  the  HEART,  man  believeth  unto  righteousness" 
(Romans  x:  10.) 

THERE  is,  perhaps,  no    truth  more  fully  illustrated  in 
the  whole  Bible,  than  that  God  requires  every    Blessin 
man  to  do  something:,  as  a  test  of  his  loyalty,    promised  co>»- 

,       ,  ,.~r'          „          .        .  ,1.1  ditionaUy. 

and  also  as  a  condition  of  enjoying  that  salva- 
tion which  Christ  has  purchased  with  his  own  blood.  Al- 
most every  page  of  the  Living  Oracles  contains  some  pre- 
cept that  is  to  be  obeyed,  in  order  to  the  enjoyment  of  some 
blessing  that  is  promised.  Even  in  Eden,  Adam  was  re- 
quired to  abstain  from  the  fruit  of  the  Tree  of  Knowledge, 
as  a  condition  of  his  having  free  and  continued  access  to  the 
Tree  of  Life.  So,  too,  were  the  Israelites  in  the  wilderness 
required  to  be  obedient  in  all  things,  as  a  condition  of  their 
entering  the  Promised  Land.  And,  in  like  manner,  Christ 
offers  rest  to  all  who  are  weary  and  heavy-laden,  on  con- 
dition that  they  come  to  him  ;  take  his  yoke  upon  them  ; 
and  continue  to  learn  of  him.* 

What  these  terms  and  conditions  of  enjoyment  are,  can, 
of  course,  be  learned  only  from  the  Holy  Bible.    The 


It  is  the  only  revelation  that  God  has  ever  made    of  8alvatil>u- 

J  revealed  only 

to  fallen  man,  on  the  subject  of  his  salvation 
*  Matthew  xi:  28-30. 


394  REASON  AND  REVELATION. 

from  sin.  On  this  point,  nature  is  a  perfect  blank  ;  and  all 
human  philosophy  is  as  silent  as  the  grave.  And  hence  it 
follows,  that  to  the  Bible,  and  the  Bible  alone,  we  must  ever 
look  for  all  the  terms  and  conditions  on  which  life  and  im- 
mortality have  been  offered  to  guilty  man. 

Some  of  these  are  in  their  nature  and  character,  poultice  : 
TWO  kinds  of      that  is,  they  depend  wholly  on  God's 


:  til,.''  appointments:  and  may  therefore  be  changed, 
thi-  'xiuaraTor  ^v  Divine  authority,  according  to  circumstances. 
Moral.  Ti,«.  offering  of  sacrifices,  for  example,  was,  for 

many  year.-,  made  the  duty  of  every  patriarch.  He  was  re- 
quired to  offer  frequently  bleeding  victims  both  for  himself 
and  for  his  family.  But  the  law  of  Moses  restricted  this 
privilege  to  the  house  of  Aaron.  None  but  the  priests, 
under  the  Sinaic  covenant,  could  legally  officiate  at  the 
altar.*  And  >inee  the  advent  of  the  Messiah,  the  legal  cus- 
tom of  offering  animal  sacrifices  has  been  wholly  abolished. 
?Spi  ritual  sacrifices  are  the  only  kind  that  is  now  required.f 
Other  conditions  are  immutable.  They  are  founded  on 
God's  creative  appointments  and  arrangements:  they  depend 
on  the  nature  of  things  and  on  the  moral  relations  that  man 
sustains  to  his  Creator  :  and  they  are  therefore  essentially 
the  same  in  all  ages  and  under  all  circumstances.  Faith  is 
one  of  these  natural  and  essential  conditions. 

Faith,  a  natu- 

ral and  MM*  And  hence  it  has  always  been  required  as  a  con- 
dition and  means  of  salvation.  It  was  required 
in  the  Patriarchal  Age;  it  was  required  in  the  Jewish  Age; 
and  it  is  still  required  in  the  Christian  Age.  And  so  it  ever 
must  and  it  ever  will  be  required  of  all  who  would  enjoy 
the  great  salvation.  "  For  he  that  comes  to  God  must  believe 
that  he  is  ;  and  that  he  is  the  rewarder  of  them  that  dili- 
gently seek  him."J 

•Numbers  iii:  10  and  xviii:  3.  J  Hebrews  xi:  6. 

tl  Peter  ii:  5. 


FAITH  AND  INFIDELITY.  395 

But  it  is  important  to  observe  just  here,  that  God  never 
requires  of  any  man,  what  is  impossible.  If  he  Faith  attam- 
requires  us  to  behold  his  glory  in  the  firma-  able- 
ment,  it  is  because  he  has  given  to  us  both  light  and  the 
powers  of  vision.  If  he  requires  us  to  hearken  to  the  sweet 
melodies  of  nature,  it  is  because  he  has  given  us  an  atmos- 
phere to  conduct  sound  to  our  ears,  and  auditory  nerves  to 
communicate  it  to  the  sensorium.  And  just  so,  if  he  re- 
quires us  to  believe,  it  is  because  he  has  endowed  us  with 
the  necessary  faculties,  and  given  us,  at  the  same  time,  the 
most  reliable  and  indubitable  testimony.  This  is  a  matter 
which  Christ  himself  places  beyond  all  doubt.  In  speaking 
of  his  rejection  by  the  Jews,  he  says :  "  If  I  had  not  come 
and  spoken  unto  them,  they  had  not  had  sin ;  but  now,"  he 
adds,  "they  have  no  cloak  for  their  sin."  And  again  he 
says :  "  If  I  had  not  done  among  them  the  works  which  no 
other  man  did,  they  had  not  had  sin;  but  now  they  have 
both  seen  and  hated  both  me  and  my  Father."  * 

The  first  thing,  then,  that  God  requires  of  every  man  who 
hears  the  Gospel,  is  evidently  to  study  it;  and  to    Firgt  requisite 
weigh  well  the  evidences  of  its  Divine  authenticity,    in  order  to 
It  is  here  that  every  successful  attempt  at  refor- 
mation must  begin.       For  without  testimony  there  is  no 
faith ;  and  without  faith,  it  is  impossible  to  please  God  in 
any  thing,  "  for  whatever  is  not  of  faith  is  sin."  f 

We  can  not,  then,  study  the  Bible  too  diligently.  We 
can  not  too  earnestly  impress  it  on  the  tender  minds  and 
hearts  of  the  rising  generation.  We  can  not  sacrifice  too 
much  in  our  efforts  to  send  it  to  the  benighted  nations  of 
the  earth  ;  to  those  that  are  perishing  through  the  ignorance 
that  is  in  them.  It  is  the  germ  of  immortality,  which,  when 
planted  in  the  soul,  buds,  and  blossoms,  and  brings  forth  the 
peaceable  fruits  of  righteousness  and  love. 

*John  xv :  22,  24.  f  Romans  xiv:  23. 


396  REASON  AND  REVELATION. 

I  wish,  however,  to  say  here  very  emphatically,  that 
Tiiw  alum;  nut  something  more  than  the  mere  study  of  God's 
word,  is  essential  to  the  perfection  and  consum- 
mation of  our  faith.  A  man  may  read  his  Bible  more  or 
less  every  day ;  and  he  may  study,  with  much  care  and  logi- 
cal precision,  the  varied  and  multiplied  evidences  of  its  gen- 
uineness, its  authenticity,  its  integrity,  and  its  inspiration; 
and  still  he  may  come  far  short  of  the  faith  that  the  Gospel 
requires.  For  as  the  Spirit  itself  testifies,  "It  is  with  the 
heart  that  man  believeth  unto  righteousi 

It  is  not  my  purpose  to  give  hen-  an  analysis  of  the  powers 
and  susceptibilities  of  the  human  mind;  nor  to  go  into  a 
logical  or  metaphysical  disquisition  respecting  the  intellect 
and  the  heart  of  man.  This  is  not  necessary  for  my  present 
purpose.  My  readers,  no  doubt,  all  sufficiently  understand 
this  matter.  They  know  that  it  belongs  to  the  intellect  to 
think;  and  to  the  heart  to  feel.  They  know  that  the  former 
is  the  seat  of  perception,  memory,  imagination,  and  reason; 
and  that  the  latter  is  the  seat  of  the  emotions,  the  ailectious, 
and  the  desii 

They  know,  moreover,  that  these  two  faculties  of  the  mind 
do  not  always  act  in  concert  and  harmony  with 

Reason  of  this.  *  » 

each  other;  that  the  intellect,  for  example,  is 
often  exercised  on  one  object,  while  the  heart  is  firmly  fixed 
on  something  else.  Of  this  all  are  conscious.  And  many, 
at  least,  are  also  conscious,  that  this  distraction  of  mind 
occurs  more  frequently  on  the  subject  of  religion  than  on 
any  tiling  else.  God  has  so  multiplied  the  evidences  of 
Christianity,  that  a  man  in  this  country  might  about  as 
well  attempt  to  shut  out  the  light  of  the  sun  from  his  eyes, 
as  to  shut  out  the  light  of  the  Gospel  from  his  understand- 
ing. These  evidences  are  seen  in  the  Bible  itself;  they  are 
seen  in  profane  history ;  they  are  seen  in  the  fulfillment  of 
prophecy ;  they  are  seen  in  the  effects  of  the  Gospel  on  so- 


FAITH  AND  INFIDELITY.  397 

ciety ;  they  are  seen  every-where.  And  hence  it  is,  that  al- 
most every  intelligent  person  in  this  country  is  willing  and 
ready  to  give  an  intellectual  assent  to  the  Divine  authen- 
ticity of  the  Christian  religion.  But  how  many  of  us  believe 
with  all  our  hearts?  Ah,  this  is  the  question. 

Before  any  man  can  do  this,  his  heart  must  be  set  free  from 
its  earthly  attachments,  and  allowed  to  accompany 

y  ...  Second  reqxii- 

his  understanding  in  the  investigation  of  the  truth,  site  in  order  to 
This  is  the  one  thing  needful,  so  far  as  it  re- 
spects human  agency.  When  this  is  done,  we  may  say  that 
all  is  done.  The  intellect,  then,  immediately  conveys  the 
truth  to  the  heart ;  the  heart  then  influences  and  directs  the 
will ;  the  will  controls  the  hand ;  the  hand  opens  the  purse  ; 
and  the  purse,  properly  directed,  sets  in  motion  the  whole 
machinery  of  society  for  the  glory  of  God  and  the  good  of 
humanity.  And  hence  it  is,  that  the  true  believer  has  no 
compromise  to  make  with  God.  He  never  stops  to  inquire 
how  much  he  must  do,  or  how  little  he  may  do,  in  order  to 
get  to  Heaven.  His  only  question  is,  "  Lord,  what  will 
thou  have  me  to  do?"  When  this  is  ascertained,  he  no 
longer  confers  with  flesh  and  blood. 

"Through  floods  and  flames,  if  Jesus  lead, 
He  '11  follow  where  he  goes." 

To  set  our  hearts  free,  then,  from  all  the  undue  and  evil 
influences  that  the  world,  the  flesh,  and  the  devil,  have  thrown 
around  them,  is  evidently  the  second,  and,  I  may  add,  the  para- 
mount duty  of  every  man  who  hears  the  Gospel  of  the  grace  of 
God;  as  it  is  also  an  essential  condition  of  that  faith  which 
works  by  love,  and  which  purifies  the  soul.     I  do  not  say 
,that  it  is  made  the  duty  of  any  man  to  do  this    p08Sibiiityof 
simply  by  his  own  unaided  efforts;   nor  do  I    doingthis- 
-say  that  any  man,  whatever  may  be  his  capacity,  can  do  all 
this,  solely  in  and  of  himself.     In  this  respect,  we  have  no 


398  REASON  AND  REVELATION. 

ability  to  do  any  thing.  "Without  me,"  says  Christ,  "ye 
can  do  nothing."  *  We  can  not  even  live  a  single  moment 
-without  him.  But  nevertheless,  he  has  allowed  us  to  have 
some  agency  in  the  preservation  of  our  own  lives  as  well  as 
in  the  lives  of  others.  And  just  so  it  is  with  respect  to  the 
di-eipline  and  government  of  our  heart.-.  We  can  never 
control  and  purify  them  by  our  devices.  But  with  the 
proper  use  of  the  means  that  God  has  himself  provided, 
and  with  the  gracioii-  aasigtanoe  that  he  has  prmni.-ed  to 
give  us,  we  may  all  do  so,  and  do  so  most  effect  nally,  it'  we 
will. 

It  is  only  necessary  to  change  our  circumstances,  and  to 
place  Ourselves    under  the  influence  of  Divine 

Way  and 

.  e,  in  order  to  fed  a  corresponding  change  in 

coinplishing  it.  .         j  ,     J 

our  whole  mental  and  moral  constitution.  How 
often,  for  example,  have  we  felt  that  our  hearts  were  being 
gradually  weaned  from  the  world  and  its  vanities,  while  we 
were  attending  a  protracted  meeting;  while  \ve  were  listen- 
ing to  the  pleadings  of  the  sanet  uary,  or  to  the  songs  of  Zion, 
or  to  the  prayers  of  God's  children  ?  Under  these  circum- 
stances, we  have  felt  that  it  is  <rood  to  be  with  JC.-IH;  and 
like  Peter,  James,  and  John,  when  they  saw  his  glory  on  the 
Mount  of  Transfiguration,  we  may,  pcrhap-,  have  wished  for 
tabernacles  in  some  secluded  spot,  where  we  might  be  per- 
mitted to  remain  with  him  forever. 

But  oh,  how  very  different  are  the  influences  of  this  vain 
world!  When  we  neglect,  even  for  a  short  time,  the  ordi- 
nances of  God,  and  allow  our  affections  to  be  absorbed  in 
the  things  of  time  and  sense,  how  very  hard  and  insensible 
our  hearts  soon  become;  and  how  greatly  changed  is  the 
appearance  of  every  thing  else,  both  within  us,  and  around 
us !  The  heavens  above  us  seem  to  lose  much  of  their 
brightness;  the  Church,  too,  loses  many  of  her  charms  and 
*John  xv :  6. 


FAITH  AND  INFIDELITY.  399 

attractions ;  and  Jesus  himself,  it  may  be,  is  no  longer  to  us 
the  one  altogether  lovely.  And  all  this,  be  it  remembered, 
has  been  brought  about  by  a  change  of  circumstances  which 
are  in  a  great  measure  under  our  own  control.  O,  yes,  we 
have  an  agency  in  these  matters.  Otherwise,  God  would 
never  have  said  to  each  of  us,  (f  Son,  give  me  thy  heart  •"  * 
otherwise,  he  would  never  have  commanded  us  "to  watch 
over  our  hearts  with  all  diligence."  f 

Let  us  then,  dear  reader,  give  good  heed  to  these  admoni- 
tions.    Let  us  ever  remember  that  it  is  not  a 

Nature  and  in- 

niere  cold  assent  of  the  understanding  that  will    fluence  of  a 

n  •  ji  MI  i  living  Faith. 

save  us  from  our  sins ;  that  will  serve  to  make 
us  pure  and  holy ;  that  will  unite  us  to  God  as  the  children 
of  his  adoption ;  and  that  will  give  us  a  title  clear  to  man- 
sions in  the  skies.  O,  no;  it  is  with  the  heart,  as  well  as 
with  the  understanding,  that  man  believeth  unto  righteous- 
ness. It  is  this  living  principle,  that,  through  the  agency  of 
the  Holy  Spirit,  fills  the  soul  with  love,  and  joy,  and  peace, 
and  long-suffering,  and  gentleness,  and  goodness,  and  fidel- 
ity, and  meekness,  and  temperance.  It  is  this,  that  pre- 
pares us  for  the  solemn  hour  of  death;  and  that,  through 
the  infinite  grace  of  God,  gives  us  an  abundant  entrance 
into  the  everlasting  kingdom  of  our  Lord  and  Savior  Jesus 
Christ. 

While,  then,  God  is  giving  us  life  and  reason,  and  while 
he  is  aiding  us  and  warning  us,  by  his  Spirit  and  Admonition  to 
by  his  providence,  let  us  all  be  more  diligent  in  seek  for  jt< 
turning  our  hearts  from  the  unsatisfying  vanities  of  this  world, 
to  him,  who,  of  God,  has  become  unto  us  wisdom,  and  right- 
eousness, and  sanctification,  and  redemption ;  so  that  when  he 
who  is  our  life  shall  appear,  we  also  may  appear  with  him  in 
glory. 

*  Proverbs  xxiii :  26.  t  Proverbs  iv :  23. 


400  REASON  AND  REVELATION. 


SECTION  II.—  FORMALISM. 

"Having  a  form  of  godliness;  but  denying  the  power  thereof." 
(2  Timothy  iii  :  5.) 

Faith,  says  Paul,  comes  by  hearing  the  word  of  God  ;  that 

Origin  nn.i  *S>  ^7  an^  tnr<)ll.-n  tn('  <"ireful  study  ;in<l  critical 

nee  of  a     examination  of  the  testimony  that  (  l<»d  lias 

J 


living  Faith.  .  -          ,    • 

to  mankind,  in  his  Holy  Oracles,  concerning  his 
only  and  well-beloved  Son.  And  hence,  as  I  endeavored  to 
show  in  the  preceding  section,  it  always  begins  with  the  un- 
der-tandinu'.  Afterward,  it  rearhes  and  permeates  the  heart; 
and  through  the  heart,  it  influences  and  controls  the  will. 
And  thus  it  is  that  it  finally  brings  our  whole  persons,  with 
all  their  attributes  and  accident-,  under  the  dominion  and 
government  of  our  blessed  and  adorable  Redeemer. 

And  hence  it  is,  that  the  faith  of  the  Gospel  always  imji/iix 
Always  implies    M*  obedience  of  the  Goxjn  I.    AVhen  Paid  says,  for 

example,  that  the  Gospel  is  the  power  of  God  for 
salvation  to  every  one  that  1><  -lieves  it;  he  does  not  mean  to 
say  that  it  is  the  power  of  God  for  salvation  to  every  one 
that  merely  yields  an  intellectual  assent  to  the  truth  of  the 
proposition,  that  Jesus  of  Xa/areth  is  the  Messiah,  the  Son 
of  the  living  God.  Nay  verily:  for  he  says  afterward,  in 
the  same  letter,  that  it  is  with  the  heart  that  man  believes  unto 
righteousness.*  And  in  his  letter  to  the  Hebrews,  he  says, 
that  it  was  by  and  through  this  ever-active,  vivifying,  and 
fruit-bearing  principle,  that  Noah  was  moved  to  build  an 
ark  for  the  saving  of  his  house  ;  that  Abraham  was  induced 
to  offer  his  son  Isaac  upon  the  altar  ;  and  that  many  of  the 
other  ancient  worthies  were  enabled  to  work  righteousness, 
obtain  promises,  stop  the  mouths  of  lions,  quench  the  violence 
of  fire,  escape  the  edge  of  the  sword,  gain  strength  in  weak- 
*  Romans  x:  10. 


FAITH  AND  INFIDELITY.  401 

ness,  become  valiant  in  fight,  and  put  to  flight  the  armies  of 
the  aliens.* 

It  is  evident,  then,  as  Sir  Humphrey  Davy  well  remarks, 
that  "  Faith  is  one  of  the  greatest  and  best  gifts  Faithaga 
that  God  has  ever  bestowed  on  man."  As  a  means  of  enjoy- 
means  of  enjoyment,  nothing  else  will  compare 
with  it.  It  is  the  eye  of  the  soul  that  enables  it  to  perceive 
and  to  appropriate  the  beauties  and  the  glories  of  the  spiritual 
universe.  It  is  the  ear  that  fills  the  soul  with  the  melodies 
of  heaven.  It  is  the  taste  that  gives  us  a  relish  for  the 
bread  and  the  water  of  eternal  life.  It  is  the  olfactory 
sense  that  regales  us  with  the  sweet  odors  of  Paradise.  It 
is  the  spiritual  touch  that  brings  us  into  direct  contact  with 
the  invisible  world ;  that  fills  the  heart  with  peace,  and  love, 
and  joy ;  that  brings  us  into  the  enjoyment  of  a  whole  uni- 
verse of  pleasure  that  lies  far  away  beyond  the  regions  of 
mortal  sense.  And  it  is,  in  a  word,  as  Paul  testifies,  the 
substance  or  foundation  of  all  our  hopes,  and  the  demon- 
stration and  realization  of  things  that  are  unseen,  f 

No  wonder,  then,  that  infidelity  is  every-where  regarded 
and  represented  in  the  Bible,  as  one  of  the  great-    Re]ation  of  In_ 
est  evils  that  can  possibly  befall  any  man.    True    fidelity  to 
indeed,  it  is  a  mere  negation.     It  is  the  mere 
absence  of  faith;  just  as  darkness  is  the  absence  of  light; 
and  just  as  cold  is  the  absence  of  heat.     But  nevertheless, 
it  has,  on  every  one  that  is  subject  to  it,  a  very  positive  in- 
fluence for  evil.     It  deprives  the  soul  of  all  the  happiness 
that  faith  imparts  to  it;   and  finally,  it  consigns  both  soul 
and  body  to  the  blackness  of  darkness  forever  and  ever. 

It  is  not,  however,  as  some  seem  to  suppose,  a  fixed  and 
definite  negation.     Like  its  prototype  darkness,    Its  shades  and 
it  has  every  possible  grade  and  shade  of  intensity,    variations- 
from  the  first  decline  of  faith,  to  its  absolute  extinction  in 
*  Hebrews  xi.  t  Hebrews  xi :  1. 

26 


402  REASON  AND  REVELATION. 

the  human  soul.  And  hence  it  is,  that  it  is  so  very  diffi- 
cult to  describe  this  Chameleon  or  Proteus-like  negation;  to 
('numerate  and  classify  its  phases;  and  to  treat  of  it  with 
any  degree  of  logical  precision  and  accuracy.  And  indeed 
it  is  not  often  necessary  to  do  this.  The  best  way  to  remove 
darkness  from  a  room,  is  to  fill  it  with  light.  And  the  be>t 
w:iy  to  remove  all  infidelity  l'n»m  the  soul,  is  to  fill  it  with 
i'aitli  which  comes  to  us  through  the  multiplied  evidences 
of  God's  love. 

But  sometime-  there  is  an  advantage  in  looking  at  the 

A-h-.-uifsi",.  of      negative,  :ls  Well  as  at  the  positive  side  of  a  qu<  s- 

JJU^JSl"  tion.     And  then-  arc  certainly  some  prominent 

features  and  forms  of  infidelity  which  all  persons 
should  endeavor  to  understand.  11'  a  knowledge  of  them 
does  ii"t  9CTV€  directly  to  promote  and  to  increase  our  hap- 
piness; it  may  do  so  indirectly,  by  guarding  us  against  the 
Hians  and  vices  into  which  they  are  ever  prone  to  betray 
the  unwary.  If  it  does  not  fill  the  soul  with  the  joys  of  the 
redeemed,  it  may  at  least  help  to  save  it  from  the  agonies  of 
the  damned.  To  the  very  brief  eon-id,  ration,  then,  of  some 
of  the  most  prominent  and  popular  forms  of  infidelity,  I  now 
respectfully  invite  the  attention  and  consideration  of  my 
readers. 

The  first  of  these  is  that  to  which  the  Apostle  refers  in  our 

introductory  quotation  from  his  second  letter  to 

First  grade  or  ^     A 

pr.Ti,-s  of  inn-  Timothy.  It  is  commonly  called  Formalism; 
and  as  its  name  implies,  it  consists  in  having  the 
mei*e  form  of  godliness  without  its  power.  It  is  the  body  of 
religion,  or  rather,  it  is  its  lifeless  carcass  without  its  soul. 
It  is  a  disease  of  the  heart. 

As  a  form  of  infidelity,  it  is  peculiar  to  no  time  or  place. 
AVherever   true   religion   has    prevailed,   there 

Instances  of  it.  7 

Formalism  has,  to  some  extent,  prevailed  also. 


FAITH  AND  INFIDELITY.  403 

The  ancient  Hebrews  were  often  charged  with  it ;  *  so  too 
were  the  Pharisees.f  But  it  is  in  the  Church  of  Rome,  that 
Formalism  has  received  its  fullest  and  most  complete  devel- 
opment. And  it  is  probable,  that  it  is  to  this  phase  of  it, 
that  Paul  particularly  alludes  in  his  letter  to  Timothy.;];  But 
be  this  as  it  may,  one  thing  is  very  certain,  that  Formalism 
is  not  now  confined  to  the  Catholics.  It  exists,  to  a  most 
alarming  extent,  among  all  classes  of  Protestants.  Indeed 
it  would  be  difficult  to  give  a  more  perfect  description  of 
modern  Christendom,  than  the  Apostle  has  given  in  this 
short  paragraph.  These  are  certainly  perilous  times.  There 
is  also  now  a  great  amount  of  selfishness  in  the  Church,  and 
covetousness.  Many  who  profess  to  be  the  followers  of  Jesus, 
are  "  boasters,  proud,  blasphemers,  disobedient  to  parents, 
unthankful,  unholy,  without  natural  affection,  truce-break- 
ers, false  accusers,  incontinent,  fierce,  despisers  of  those  that 
are  good,  traitors,  heady,  high-minded,  lovers  of  pleasure 
more  than  lovers  of  God ;  having  a  form  of  godliness,  but 
denying  the  power  thereof" 

But  wherever  Formalism  exists,  whether  among  Jews  or 
Gentiles,  Catholics  or  Protestants,  it  always  proceeds  from 
one  and  the  same  cause ;  it  may  always  be  traced  back  to  one 
and  the  same  source.  It  is,  in  all  cases,  a  com- 

Source  and  ori- 

promise  between  conflicting  principles;  between  gin  of  Formai- 
the  natural  tendency  of  the  soul  to  worship  God, 
and  the  preternatural  alienation  of  the  heart  from  him.  The 
fact  is  manifest,  that  mankind  will  worship  something;  and 
it  is,  moreover,  just  as  manifest,  that  they  will  worship  this 
real  or  imaginary  divinity,  whatever  it  may  be,  under  some 
material  form,  or  through  some  material  medium.  Such  is 
man's  nature,  and  such  is  his  history.  But  under  the  full 
blaze  of  Christianity,  men  are  almost  compelled  to  assent  to 

*  Isaiah  i:  10-15,  and  xxix:  13,  14.  J2  Timothy  iii:  1-5. 

t  Matthew  xxiii :  23-28. 


404  REASON  AND  REVELATION. 

the  claims  of  its  evidence.  They  concede  that  it  is  from  God ; 
and  many  are  constrained  to  accept  and  to  adopt  its  form  of 
worship.  But  the  misfortune  is,  that  in  many  cases,  their 
hearts  are  not  in  it.  Their  spirits  do  not  lay  hold  of  it,  and 
appropriate  it  as  a  means  of  union,  communion,  and  fellow- 
ship with  God,  through  Christ.  Like  the  ancient  Israelites, 
many  of  us  are  still  prone  to  worship  God  with  our  lips, 
while  our  hearts  are  far  from  him.* 

And  hence  it  is  evident  that  Formalism,  wherever  found, 
vi,yiti§wone  ls  utterly  worthless.  We  might  as  well  attempt 
than uacivu.  f()  S;,tj^|y  the  appetite,  and  to  supply  the  wants 
of  the  body,  with  the  mere  pictures  or  shadows  of  bread  and 
water,  as  t«»  sati-iy  the  desires  of  the  soul  with  the  empty 
forms  and  ceremonies  of  any  system  of  religion.  So  teaches 
the  Holy  Bible.f  So  teaches  all  sound  philosophy,  and  so 
teaches  all  human  experience. 

Indeed,  a  merely  formal  profession  of  religion  is  always 
worse  than  useless.  I  know  of  no  condition  that  is  so  much 
to  be  dreaded  as  that  of  the  formalist ;  as  that  of  the  man 
who  is  nominally  alive  in  the  Church,  but  who  is  really  dead 
in  spirit.  O,  it  is  bad  enough  to  go  down  into  perdition 
under  any  circumstances ;  even  amidst  the  errors  and  dark- 
ness of  heathen  superstition.  But  to  hear  the  awful  anath- 
ema, "Depart,  ye  cursed,  into  everlasting  fire,"  after  we 
have  been  baptized  into  the  sacred  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit ;  after  we  have  had  our 
names  inscribed  on  the  rolls  of  the  Church,  and  been  al- 
lowed to  participate  in  all  her  rites  and  ordinances — this,  it 
seems  to  me,  is  the  very  consummation  of  human  woe !  O, 
wretched  state  of  deep  despair,  how  can  any  one  endure  it ! 

The  very  thought  of  such  a  state  seems  to  us  dreadful  and 
our  danger  horrible  in  the  extreme.  But  it  is  rendered 
meats"00  doubly  so,  from  the  reflection  that  many  of  us 

*  Isaiah  xxix:  13,  14.  |  Isaiah  i:  10-15,  and  John  iv:  24. 


FAITH  AND  INFIDELITY.  405 

will,  in  all  probability,  have  to  endure  it,  unless  we  amend 
our  lives.  O,  brethren,  what  a  contrast  there  is  between  the 
cold  and  heartless  formality  of  our  lives,  and  the  standard 
of  piety  and  practical  godliness  that  is  required  by  the  Holy 
Scriptures ! 

But  let  us  not,  however,  be  discouraged.  God  our  Father 
loves  us  and  pities  us.  Christ,  our  elder  Brother,  has  died 
for  us ;  nay  more,  he  lives  for  us ;  and  he  has  sent  his  Holy 
Spirit  to  comfort  us,  and  to  help  our  infirmities.  We  have, 
moreover,  the  blessed  Bible  to  guide  us.  And  all  that  is 
now  necessary,  and  that  is  now  required  of  us,  is,  that  we 
give  up  our  hearts  to  God,  that  we  be  united  to  Christ ;  that 
we  believe  in  him,  and  love  him  and  serve  him  with  all  our 
hearts,  and  with  all  our  souls,  and  with  all  our  strength, 
and  with  all  our  understanding. 

Let  us  do  this,  and  then  all  will  be  well.  For  then,  in- 
deed, we  can  say  with  Paul,  that  all  things  are  ours,  whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death, 
or  things  present,  or  things  to  come ;  all  are  ours,  and  we 
are  Christ's,  and  Christ  is  God's.  Then,  indeed,  life,  with 
all  its  cares  and  labors,  will  be  but  a  pleasure  to  us;  and 
death  itself  will  be  but  a  calm  sleep,  a  state  of  sweet  repose, 
from  which  we  will  finally  wake  up  to  partake  of  the  joys, 
and  honors,  and  pleasures  of  God's  everlasting  kingdom. 
There,  there  is  rest  for  the  weary  soul;  there,  there  is  full- 
ness of  joy ;  and  there,  there  are  pleasures  for  evermore. 

SECTION  III.— INDIFFEKENTISM. 

"Because  sentence  against  an  evil  work  is  not  executed  speed- 
ily, therefore  the  heart  of  the  sons  of  men  is  fully  set  in  them  to 
do  evil.''  (Ecclesiastes  viii:  11.) 

There  is  in  the  natural  world,  or  under  the  the  physical 
government  of  God,  a  very  close  connection  between  cause 


406  REASON  AND  REVELATION. 

and  effect:  between  the  transgression  of  a  law,  and  the  m- 
connection  be-    fliction  of  th  e  penalty  that  God  has  connected 


ti,-  with  it,  and  that  he  has  made  consequent  upon 

"'"n  •          i       • 

or  law  ami  the     it.     No  man  ran  tlinist  his  hand  into  the  fire, 


and  not  be  burned  instantly.    No  one  can  pro- 
p.v..,-i,ment.       j^  i,jms,.if  from  a  lofty  eminence,  under  the 

influence  of  gravitation,  without  being  at  once  dashed  into 
pieces. 

But  under  the  present  administration  of  God's  moral  gov- 
(2)  in  his  moral  ernment,  the  case  is  somewhat  different.  Here, 
government.  ^he  pCnaity  is  often,  in  a  great  measure,  sus- 
pended for  a  time.  And  hence  it  is  that  the  liar,  the  thief, 
the  profane  swearer,  and  even  the  murderer,  may  escape 
the  full  measure  of  their  desert,  for  weeks,  and  months,  and 
years  together. 

This  is  no  doubt  a  most  benevolent  arrangement.  Indeed, 
•  .:.  or  tiiia  ^  **  ^  onty  arrangement  thai  is  possible  under 
(litl  "nce-  our  present  state  of  probation.  God  is  now  long- 
suffering  ;  not  being  willing  that  any  should  perish,  but  that 
all  should  be  brought  to  reformation.  But  like  every  other 
Divine  blessing,  this  forbearance  of  God  has  been  miscon- 
strued and  misinterpreted  by  thousands,  to  their  own  ruin 
and  condemnation.  Because  sentence  against  their  evil  deeds 
Effect  of  this  is  not  executed  speedily,  their  hearts  are  fully 
delay-  set  in  them  to  do  evil.  Some  of  them  seem  to 

imagine  that  there  is  really  no  such  thing  as  a  moral  gov- 
ernment over  the  universe.  They  suppose  that  every  thing 
happens  merely  as  a  matter  of  chance  or  accident.  Others 
seem  to  admit  the  existence  of  God's  moral  government. 
But  then  they  allege,  that  its  administration  is  altogether 
uncertain  and  capricious.  They  seem  to  think,  indeed,  that 
it  is  a  matter  purely  arbitrary  with  God,  whether  he  should 
punish  any  one  ;  or  whether  he  should  permit  all  transgres- 
sions of  his  law  to  pass  with  impunity.  Others,  again,  sup- 


FAITH  AND  INFIDELITY.  407 

pose  that  God  is  so  very  kind,  merciful,  and  benevolent,  that 
he  will  surely  make  all  his  creatures  happy  in  some  way. 

The  tendency  of  all  such  theories  and  speculations  is  very 
obvious.  Though  differing  much  in  their  details,  they  all 
lead  to  the  same  ruinous  consequences.  They  all  serve  to 
weaken,  if  not  indeed  to  destroy,  our  sense  of  responsibility 
to  God ;  and,  of  course,  to  make  us  indifferent  to  the  claims 
of  the  Divine  government. 

This,  then,  is  the  second  stage  or  form  of  infidelity,  to  which 
I  wish  to  call  the  attention  of  my  readers.  The  , 

•f  Second  grade  or 

first,  as  I  have  explained  it,  is  called  Formal-    species  of  iufi- 
ism.    It  consists  in  a  form  of  godliness,  without 
its  power.     But  the  species  of  infidelity,  now  under  consid- 
eration, has  neither  the  form  nor  the  power  of  godliness.    It 
consists  in  the  denial  of  man's  responsibility;  and  in  the  conse- 
quent indifference  which  all  who  are  under  its  influence  show 
with  respect  to  the  claims  of  the  Divine  government.   And  hence, 
for  the  sake  of  distinction,  we  shall  call  it  Indifferentism. 

This  is,  perhaps,  the  most  common  form  and  species  of 
infidelity  known  in  this  country.  It  is  not  like 
Formalism,  confined  to  professors  of  religion; 
nor,  like  Atheism,  is  it  limited  to  non -professors.  On  the 
contrary,  it  pervades,  more  or  less,  all  classes  of  society.  It 
is  owing  to  its  influence,  for  example,  that  many  neglect  the 
command  to  search  the  Scriptures;  to  believe  on  the  Lord 
Jesus  Christ;  to  repent  of  their  sins;  to  confess  the  name 
of  Jesus;  and  to  be  baptized  into  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit.  And  it  is  for  the 
same  reason,  viz.,  the  influence  of  this  species  of  infidelity 
on  the  soul,  that  a  large  number  of  those  who  enter  the 
Church,  give  no  farther  diligence  to  make  their  calling  and 
their  election  sure.  Most  of  this  latter  class  of  persons  have 
no  intention  of  rebelling  against  God.  They  never  expect 
to  hear  the  anathema,  "  Depart,  ye  cursed,  into  everlasting 


408  REASON  AND  REVELATION. 

fire."  But  for  the  reason  assigned,  they  have  become  stu- 
pidly and  alarmingly  indifferent,  with  respect  to  the  one 
thing  needful. 

Their  error  consists  not  so  much  in  denying  the  Divine 
Fai«e  assump-  authenticity  of  the  Holy  Scriptures,  as  in  p ruc- 
tion on  which  tically  neglecting  what  is  therein  contained. 

it  rests.  T  -i      '     i  •  ]  i 

.Like  the  ancient  hudducees,  they  err  in  not 
understanding  the  Scriptures,  nor  the  power  of  God.  And 
hence  it  is,  that  their  whole  system  (if  indeed  views  so 
vague,  so  heterogeneous,  and  so  discordant,  can  be  called  a 
system)  rests  on  a  false  assumption.  They  assume,  con- 
trary to  all  evidence,  that  the  world  is  now  in  its  natural 
and  normal  condition;  that  the  Divine  administration  is  the 
same  now  that  it  ever  was  ami  that  it  ever  will  be.  And 
hence  they  infer,  that  as  many  escape  here  the  just  reward 
of  their  deeds,  so  it  is  probable  that  many  will  in  like  man- 
ner escape  It  hereafter. 

This  assumption,  however,  is  plainly  in  opposition  to 
Twofold  evi  both  the  light  of  nature  and  the  evidences  of  Di- 
dence  of  its  in-  vine  H<  I'rliitioH.  Conscience  makes  no  separa- 
tion between  the  crime  and  its  just  and  merited 
punishment.  And  though  this  is  often  partially  done  under 
Testimony  of  tne  present  administration  of  God's  moral  gov- 
conscieuce.  ernment ;  the  Bible  assures  us  that  it  is  owing 
entirely  to  God's  forbearance  and  long-suffering  toward 
mankind  in  their  present  state  of  probation  ;  feeling  anxious, 
as  he  does,  that  as  many  as  possible  should  be  brought  to 
repentance.  But  the  same  authority  also  assures  us,  that 
the  period  of  our  probation  is  limited ;  and  that,  at  its  close, 
all  men  will  be  strictly  and  impartially  judged  for  the  deeds 
done  in  the  body  :*  so  that  every  man  shall  finally  have  to 
give  an  account  of  himself  to  God.f 

And  hence  it  follows  that  the  connection  between  moral 
*  Romans  ii :  1-16.  t  Romans  xiv :  12. 


FAITH  AND  INFIDELITY.  409 

causes  and  their  effects,  in  other  parts  of  God's  universe, 
may  be  as  close  and  as  intimate  as  the  connection  that  exists 
between  physical  causes  and  their  effects.  And  this  may  be 
the  case  even  in  our  own  world,  whenever  our  state  of  pro- 
bation shall  have  ended. 

But,  after  all,  the  most  convincing  and  satisfactory  way 
of  settling  this  question  is  by  an  appeal  to  the  Evidence  from 
Divine  administration  itself.  For  although,  as  the  actual  ad- 

0    '  ministration  of 

I  have  said,  it  has  been  somewhat  modified  by  God's  govem- 
the  circumstances  of  man's  preternatural  con- 
dition, there  is,  nevertheless,  enough  in  it  to  prove,  beyond 
the  possibility  of  a  doubt,  that  all  men  are  held  responsible 
for  every  thought,  and  every  word,  and  every  action  of  their 
lives.  And  to  this  source  of  evidence,  I  therefore  now  re- 
spectfully invite  the  attention  of  my  readers. 

What,  then,  let  me  ask,  has  God  done  for  the  punishment 
of  transgressors  ?  What  has  he  done  to  suppress  rebellion ; 
to  maintain  the  honor  of  his  throne  and  the  majesty  of  his 
government?  What  has  he  done  by  way  of  vindicating  the 
rights  of  his  subjects,  and  for  the  purpose  of  promoting  peace, 
happiness,  and  prosperity,  throughout  his  vast  dominions  ? 

Or,  perhaps,  I  should  rather  speak  in  the  first  place  of 
what  he  has  not  done.  And  judging;  from  his 

J        o      &  All  existing 

works  and  from  his  Word,  I  presume  that  my  suffering  a 
readers  will  all  concede  that  God  has  never  in- 
flicted any  unnecessary  pain  or  suffering  on  any  of  his  crea- 
tures. A  being  that  has  displayed  so  much  benevolence  in 
all  the  works  of  creation  and  providence,  and  that  so  loved 
even  a  rebellious  world  as  to  give  his  own  Son  for  its  re- 
demption, would  certainly  inflict  no  unnecessary  pain  on 
any  thing.  And  if  so,  it  follows,  that  whatever  penalties 
men  or  angels  have  endured,  have  resulted  from  a  necessity  as 
profound  as  the  being  of  Jehovah,  and  as  fixed  as  the  throne 
of  his  holiness. 


410  REASON  AND  REVELATION. 

This,  then,  being  conceded,  as  I  presume  it  will  be,  by 
every  thoughtful  and  reflecting  person,  I  a^ain  ask,  what 
lias  God  done  in  the  way  of  punishing  transgressors  of  his 
law,  and  for  the  purpose  of  showing  to  the  universe  that 
his  moral  creatures  are  responsible  to  him  for  all  their  ac- 
tion 

lie  has  done  much  —  very  much  ;  enough,  one  would  think, 
BUt  a,,  to  silence  all  vain  speculators;  and  to  secure  the 

"t""1-  ino-i  perfect  allegiance  from  every  man  who  has 
an  eye  to  see,  a:i  car  t<»  hear,  and  a  heart  to  understand  the 
lationfl  of  his  will.  He  has  ca-t  angels  out  of  heaven 
and  thrust  them  down  to  hell.  "The  angels,"  says  Jude, 
"who  kept  not  their  first  estate,  but  left  their  own  habita- 
tion, he  has  reserved  in  everlasting  chains,  under  darkness, 
unto  the  judgment  of  the  ^ivat  day."*  And  all  this,  be  it 
remembered,  he  has  done  from  the  necessities  of  his  own  na- 
ture and  <n>vcrument  ;  and  with  a  full  appreciation  of  all 
that  these  fallen  seraph.-  will  have  to  endure  throughout  the 
endless  cycles  of  eternity. 

How,  then,  O  impenitent  sinner,  do  you  expect  to  escape 
the  righteous  judgments  of  God?  If  God  spared  not  an 
angel,  a  favorite  angel,  perhaps  at  that  time,  or  rather  pre- 
vious to  that  time,  the  archangel,  why  do  you  imagine,  O 
rebellious  man,  that  you  will  escape  the  execution  of  his 
just  and  righteous  vengeance? 

But  perhaps  Satan  whispers  to  you  that  you  are  not  an 
angel,  but  a  man  :  and  that  to  man  God  has  always  shown 
peculiar  favor;  and  therefore,  that  after  all,  you  will  not 
surely  die. 

If  this  is  the  ground  of  your  hope,  then  let  me  remind 
AH  men  have  you  that  this  same  arch  -deceiver  made  a  similar 

Buffered  on  ac-  ,  •  «  •         T^  i  i 

count  of  Ad-  suggestion  to  our  first  parents  in  Eden  ;  and 
^  insinuatjOn  has  deprived  mankind 
*  Jude,  verse  6. 


sn. 


FAITH  AND  INFIDELITY.  411 

of  the  pleasure  of  Paradise ;  that  it  has  separated  them  from 
the  Fountain  of  life  and  happiness ;  that  it  has  infused  the 
poison  of  sin  into  their  whole  constitution ;  and  that  it  has 
affected  their  body,  soul,  and  spirit,  with  ten  thousand  mal- 
adies ;  that  it  has  laid  one  hundred  and  forty  generations  in 
the  dust  of  death ;  that  it  has  clothed  the  Earth  with  mourn- 
ing, and  cursed  the  very  ground  from  which  we  seek  our 
daily  bread.  And  remember,  moreover,  that  it  has  done 
all  this,  by  simply  inducing  man  to  sin ;  by  leading  him  to 
disobey  his  Maker;  to  eat 

"  Of  that  forbidden  tree,  whose  mortal  taste 
Brought  death  into  the  world,  and  all  our  woe." 

Now,  if  one  sin,  and  that,  too,  in  the  estimation  of  most 
skeptics,  quite  a  venial  sin,  has  done  all  this, — has  brought  all 
this  ruin  upon  mankind,  under  the  government  and  adminis- 
tration of  a  just,  and  righteous,  and  merciful  God,  then  I  ask, 
O  sinner,  what  must  be  the  legitimate  and  necessary  conse- 
quences of  all  the  sins  that  any  one  of  us  has  committed, 
unless  indeed  they  be  washed  away  through  the  efficacy  of 
that  blood  which  alone  can  take  away  our  sins !  You  that 
make  a  mock  of  sin ;  that  speak  of  it  as  a  light  and  trivial 
matter,  go  to  the  death-bed  of  the  old,  of  the  young,  and  be- 
hold what  sin  has  done.  Go  into  the  grave-yards  and  cemeteries 
of  Earth — go  among  the  skeletons  and  scattered  fragments  of 
the  dead,  and  behold  what  sin  has  done.  Lift  up  the  curtain 
that  separates  Earth  from  Hades;  the  visible  from  the  invisi- 
ble; look  upon  the  agonizing  souls  of  the  damned,  and  behold 
what  sin  has  done. 

But,  it  may  be  said,  that  much  of  this  is  the  consequence 
of  the  sin  committed  before  the  promise  was  made  that  the 
Seed  of  the  woman  should  bruise  the  head  of  the  Serpent ; 
that  we  now,  however,  live  under  a  dispensation  of  peculiar 
favor  and  mercy ;  and  consequently,  that  we  may  still  rea- 


412  REASON  AND  REVELATION. 

sonably  hope  for  some  other  way  of  escape  than  through  the 
obedience  that  the  Gospel  requires. 

If  any  of  my  readers  are  disposed  to  build  on  so  uncertain 

All  have  suf         &  ^Ounfla^on>   tnen   ^et  me  re^er  VOU  *°  tne  ^'ls~ 

for  their    tory  of  the  deluge  ;  to  the  overthrow  of  Sodom 


and  Gomorrah,  and  the  other  cities  of  the  plain. 
Let  me  refer  you  to  the  history  of  God's  chosen  people  ;  to 
their  punishment  in  the  wilderness  and  in  Canaan;  to  their 
captivity  in  Assyria  and  Babylon;  to  their  subjugation  by 
the  Romans  ;  to  the  destruction  of  their  city  and  their  tem- 
ple; and  to  their  captivity  and  oppression  in  all  nations  for 
the  last  eighteen  hundred  years.  Let  me  remind  you  of 
the  ruins  of  Assyria,  Babylon,  Egypt,  Greece,  and  Rome; 
and  of  the  woes  pronounced  by  our  benevolent  Redeemer 
on  those  cities  in  which  most  of  his  mighty  works  were 
done,  because  they  repented  not.  "  Woe,"  said  he,  "  unto 
thee  Chorazin  ;  woe  unto  thee  Bethsuida;  for  if  the  mighty 
works  which  have  been  done  in  you  had  been  done  in  Tyre 
and  Sidon,  they  would  have  repented  long  ago,  in  sackcloth 
and  ashes.  But  I  say  unto  you,  it  will  be  more  tolerable 
for  Tyre  and  Sidon  on  the  day  of  judgment  than  for  yon. 
Andthou,  Capernaum,  which  art  exalted  unto  heaven,  shalt 
be  brought  down  to  hell.  For  if  the  mighty  works  which 
have  been  done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day.  But  I  say  unto  you,  that  it 
will  be  more  tolerable  for  the  land  of  Sodom  in  the  day  of 
judgment  than  for  you."* 

This  does  not  sound  much  like  universal  salvation.  This 
is  not  a  license  to  continue  in  sin,  because  grace  has 
abounded.  But  it  is  a  very  plain  illustration  of  a  prin- 
ciple that  has  ever  been  recognized  and  adopted  by  all  just 
governments,  human  and  Divine:  that  wherever  much  is 
given,  there  much  should  also  be  required. 
•Matt,  xi:  21-24. 


FAITH  AND  INFIDELITY.  413 

What,  then,  careless  and  impenitent  sinner,  will  be  your 
doom,  when  all  men  shall  be  judged  according  to  this  prin- 
ciple for  the  deeds  done  in  the  body?  When  the  inhabit- 
ants of  Chorazin,  Bethsaida,  and  Capernaum  shall  be  ban- 
ished with  an  everlasting  destruction  from  the  presence  of  the 
Lord,  where  will  you  stand?  You  have  enjoyed,  it  may 
be,  the  full  evidence  of  our  Savior's  mission.  You  live 
under  the  full-orbed  glory  of  the  Sun  of  Righteousness. 
There  is  now  no  obstacle  in  the  way  of  your  obedience ;  no 
enemy  to  terrify  you ;  no  persecuting  arm  to  bind  you  to 
the  stake.  You  have  an  open  Bible ;  and  in  it  you  have  all 
things  pertaining  to  life  and  godliness.  What,  then,  must 
of  necessity  be  your  portion,  if  you  neglect  this  great  sal- 
vation ? 

I  acknowledge,  with  thankfulness,  that  the  Gospel  is  a 
dispensation  of  mercy ;  that  Jesus  Christ  has,  by  the  grace 
of  God,  tasted  death  for  every  man ;  that  God  has  set  him 
forth  as  a  propitiation  for  our  sins,  to  demonstrate  his  right- 
eousness in  passing  by  the  sins  committed,  both  before  and 
after  the  coming  of  the  Messiah ;  and  also  to  open  up  a  new 
and  living  way  through  which  God's  mercy  might  freely  flow 
to  penitent  sinners. 

But,  while  the  gift  of  Jesus  Christ  is  the  fullest  exhibition 
of  God's  love  to  the  world,  it  is  also  at  the  same  The  death  of 
time  the  very  highest  demonstration  of  his  justice,  deij"e  of^n's 
and  of  the  absolute  inflexibility  of  that  law  which  re*p°nsibmty. 
would  be  satisfied  with  a  sacrifice  of  no  less  value.  It  presents 
to  us  a  view  of  the  majesty,  the  purity,  and  the  holiness  of 
the  Divine  government,  which  has  called  forth  the  admiration 
of  angels.  It  enables  us  to  understand  why  it  is  that  the 
heavens  and  the  earth  should  pass  away  rather  than  that 
one  jot  or  tittle  of  the  law  should  fail;  and  why  it  is  that 
the  Gospel  is  a  savor  of  life  unto  life,  or  of  death  unto  death, 
to  all  who  hear  it.  And  while  it  is  said  that  Jesus  Christ 


414  REASON  AND  REVELATION. 

has  become  the  author  of  eternal  salvation  to  all  them  that 
obey  him,  we  can  now  comprehend  why  the  Spirit  should 
ndd  that  the  same  merciful  Savior  shall  be  revealed  from 
Heaven  in  flaming  fire,  taking  vengeance  on  them  that  do  not 
acknowledge  God,  and  that  o.Vy  not  the  Gospel  of  his  grace. 

Better,  then,  O  cureless  sinner,  that  you  had  never  been 
born;  that  you  had  never  heard  of  Jesus  ;  that  you  had  lived 
in  -nine  dark  recess  of  this  sin-stained  earth,  where  the  li^ht 
of  the  Sun  of  Righteousness  ha-  never  shone,  than  that  you 
should  live  and  die  in  this  land  of  Bibles  neglecting  the 
solemn  warnings,  admonitions,  and  precepts  of  the  Gospel. 

This,  then,  is  a  subject  in  which  every  man  has  a  deep 
:l1"'  a'('(''n.-r  pi'i'^'iial  interest.  It  is  a  matter 


that  concerns  us  all    for  time  and   for  eternity. 

If  it  does  not,  like  the  known  love  of  God,  fill 
the  soul  directly  with  heavenly  peace  and  holy  joy,  it  may 
do  SO  at  lea-t  indirectly,  by  restraining  us  from  the  commis- 
sion of  many  crimes  that  mi-ht  otherwise  lead  to  our  ruin. 
If  it  take<  away  all  hope  from  the  willfully  and  pertina- 
ciously disobedient,  it,  at  the  same  time,  gives  to  the  hum- 
ble, consistent,  obedient  followers  of  the  Lord  Jesus  Christ, 
a  pledge  of  safety  and  security  that  never  could  be  enjoyed 
under  a  Government  that  is  carelessly  and  imperfectly  ad- 
ministered. To  all  such,  it  is  an  anchor  of  the  soul,  sure 
and  steadfast. 


SECTION  IV.— SPIRITUALISM. 

"Beware,  lest  any  man  spoil  you  through  philosophy  and 
vain  deceit,  after  the  tradition  of  men,  after  the  rudiments  of 
the  world,  and  not  after  Christ"  (Colossians  ii :  8.) 

CUM,  ofiafe-  It  is  a  fact;  generally  conceded  by  students  of 
nor  uuimais.  nature,  that  God  has  given  to  all  animals  inferior 
to  man,  a  perfect  guide.  They  have  all  in  the  gift  of  in- 


FAITH  AND  INFIDELITY.  415 

stinct  a  perfect  rule  of  action.  Under  the  influence  of  this 
mysterious  principle,  every  species  perfectly  fulfills  the  ob- 
ject of  its  existence.  Thus,  for  example,  the  bee  constructs 
its  comb,  and  distills  its  honey,  with  a  degree  of  accuracy 
that  baffles  the  skill  of  the  most  profound  mathematician  and 
the  most  skillful  chemist.  And  just  so  it  is  with  most  other 
species  of  animals,  whether  living  on  earth,  in  air,  or  in 
water.  They  all  work  with  the  most  perfect  accuracy  in  ac- 
complishing the  object  for  which  they  were  created.* 

But  to  man  God  has  given  no  such  natural  powers  or  fac- 
ulties. The  infant  is  the  most  helpless  and  de-  Manj  destitute 
pendent  creature  on  earth.  It  learns  every  thing  of  such «.  guide. 
by  the  slow  process  of  experience ;  and  even  as  it  grows  up 
to  manhood,  it  is  wont  to  commit  the  most  serious  blunders 
and  mistakes  in  the  gravest,  as  well  as  in  the  most  common 
concerns  of  life.  Thus,  for  instance,  while  all  bees  are  labor- 
ing incessantly  toward  one  and  the  same  end,  one  man  is 
pursuing  wealth  as  his  chief  good ;  another  is  seeking  after 
power;  another,  after  political  or  military  distinction;  an- 
other, after  knowledge ;  and  a  few  only  are  earnestly  striving 
to  attain  to  celestial  honor,  and  glory,  and  immortality. 

The  reason  of  this  distinction  between  man  and  the  infe- 
rior animals,  has  long  been  a  question  with  naturalists.  But 
it  is  a  question  to  which  the  natural  man  has  never  given  a 
satisfactory  answer;  though  it  is  a  subject  of  which  he  has 
often  sorely  complained.  The  elder  Pliny,  after  contemplat- 
ing and  examining  this  subject  as  far  as  the  Reflections  of 
light  of  nature  and  philosophy  could  carry  him,  the  elder  Pliny- 
concludes  his  reflections  in  the  following  melancholy  strain : 
"  A  being,"  says  he,  "  full  of  contradictions,  man  is  the  most 
wretched  of  creatures;  since  the  other  creatures  have  no  wants 
transcending  the  bounds  of  their  nature.  Man  is  full  of  de- 
sires and  wants  that  reach  to  infinity ;  and  which  can  never 
*  Parker's  Discourse  on  Religion,  p.  136. 


416  REASON  AND  REVELATION. 

be  satisfied.  His  nature  is  a  lie,  uniting  the  greatest  pov- 
erty with  the  greatest  pride.  Among  these  so  great  evils, 
the  best  tiling  that  God  has  bestowed  on  man  is  the  power 
to  take  his  own  life." 

The  light  of  Divine  revelation  is,  therefore,  necessary  to 
The  scripture  tne  s°lu^on  °f  tn^s  problem.  With  its  aid,  all 
eoiution  of  the  is  plain,  dear  and  satisfactory.  In  it  we  are 
taught  that  God  designed  that  he  himself  should 
be  man's  guide;  and  that  for  this  purpose,  and  with  this 
view,  he  formed  him  alter  his  own  inia^c,  and  after  his  own 
likeness.  And  for  a  time,  it  seems  that  he  admitted  him 
into  his  own  immediate  presence,  and  spoke  to  him  with  all 
the  kindness,  and  love,  and  familiarity  of  a  father.  That 
was  the  golden  age  of  humanity,  when  God  conducted  Adam 
and  his  lovely  bride  through  the  green  pastures  of  Eden, 
and  led  them  beside  its  still  waters. 

But  soon  sin  broke  off  this  happy  union.  It  very  soon 
interrupted  the  familiar  and  agreeable  intercourse  that  origi- 
nally existed  between  man  and  his  Creator.  God  no  longer 
conversed  with  him,  face  to  face,  as  friend  to  friend.  He 
very  justly  and  very  benevolently  withdrew  his  presence 
from  erring  man.  But  even  then  he  did  not  leave  mankind 
without  a  guide.  He  gave  us  the  Bible  —  the  Holy  Bible  — 
to  lead  and  direct  us  in  the  way  of  holiness;  till  readmitted 
into  the  prcsencj^f  jjnj^rodj  we  shall  see  as  we  are  seen, 
and  know  even  as  also  we  are  known. 

Happy,  then,  is  the  man  that  makes  the  Bible  the  guide  of 

The  Bible          n*s  ^G'     ^  nas  alrea(ty  conducted  millions  of 
's  guide  of    our  race  within  the  vail,  whither  the  forerunner 


has  for  us  entered,  even  Jesus  who  is  made  a 
High  Priest  forever,  after  the  order  of  Melchisedek.  And, 
guided  by  its  precepts,  many  others  are  still  on  their  way  to 
glory.  Wherever  its  influence  is  felt,  like  the  river  of  God, 
it  gives  life  and  health  to  every  thing. 


FAITH  AND  INFIDELITY.  417 

"Blessed  flowers  do  spring  where'er  it  flows, 
And  deserts  blossom  as  the  rose." 

How  glorious,  then,  and  how  delightful,  would  be  the  effects 
and  consequences,  if  all  men  would  take  the  Bible  as  the 
guide  of  their  lives !  How  soon  would  enmity  be  removed 
from  the  human  heart;  how  soon  would  man  be  reconciled 
to  his  Maker,  and  peace  and  good-will  abound  among  all  the 
tribes  and  families  of  this  sin-stained  earth. 

But  poor,  weak,  fallen  man  has  ever  been  prone  to  seek  a 
guide  of  his  own.     Deceived  by  his  disordered    Guide  of  an. 
affections,  his  blinded  reason,  and  many  false  an-    cieilt  Phijos°- 

*  phors  and  mod- 

al ogies,  he  has  always  been  inclined  to  follow    ern  spiritual - 

the  instincts  of  his  own  perverse  nature  as  the 
guide  of  his  life.  This  is  the  rule  that  was  generally  adopted 
by  the  ancient  philosophers ;  and  it  is  the  same  rule  that  is 
now  followed  by  the  modern  Spiritualists.  This  class  of 
religious  sophists  maintain  that  every  man  has  a  guide  of  life 
within  himself ;  a  guide  that  is  as  unerring  in  its  object,  as  is 
the  instinct  of  any  species  of  animals ;  a  religious  guide,  by 
means  of  which  the  mind  takes  as  direct  cognizance  of  God,  and 
of  our  relations,  duties,  and  obligations  to  him,  as  it  takes  of 
things  material  through  the  medium  of  the  senses* 

This  is  the  fundamental  and  characteristic  doctrine  of  the 
Parker  school  in  America,  and  of  the  Newman  school  in 
England.  It  is  also  held  by  many  of  the  so-called  philoso- 
phers of  France  and  Germany.  The  power  or  faculty  of 
which  they  thus  speak,  is  variously  designated,  as  the  Reason, 
the  Pure  Reason,  the  Intuitive  Faculty,  etc.  But  by  what- 
ever name  they  may  see  fit  to  call  it,  they  all  agree  with 
Theodore  Parker,  that  its  office  is  to  give  us  direct  knowl- 
edge of  all  that  is  essential  in  religion.  They  Fundamental 
maintain  that  Christianity  proper,  or  religion  ab-  modcn/sphit- 
solute,  consists  in  a  system  of  spiritual  philosophy  ualists- 
founded  in  the  nature  of  things ;  and  that  the  mind  perceives 
*  Parker's  Discourse  on  Religion,  pp.  159,  209. 

27 


418  REASON  AND  REVELATION. 

it  intuitively,  just  as  it  perceives  color  by  means  of  the  eye;  and 
sound,  tli  rough  the  medium  of  the  ear.* 

The  absurd  consequences  of  this  theory  are  very  obvious. 
If  nil  true  religion  is  l»ut  a  system  of  spiritual  philosophy, 
founded  in  the  nature  of  things;  and  if  this  is  really  per- 
ceived and  enjoyed  l>y  all  men  simply  through  the  exercise 
of  Reason  or  the  Intuitive  Faculty  ;  then,  of  course,  it  follows 
that  we  need  neither  a  I'ibh-  nor  a  Kedeemer.  And  this  in- 
deed is  the  :m»\\vd  creed  of  the  most  distinguished  advocates 
of  modern  Spiritualism.  Theodore  Parker,  in  his  Discourse; 
of  on  ^<'''.-'"M>  sa.vs  :  "  Our  theology,"  meaning 


nm<t  iin.i  tho      Christianity    a<    it    is    taught    in    most    modern 
rhmvhes,  kk  IKI*  f»-o  ;;rcat  idols  —  the  BIBLE  and 


')-  The«€  Mr.  Parker  and  his  colleagues  would 
Cast  to  the  moles  and  to  the  hats,  ju-1  as  they  would  cast 
:i-:dc  the  carved  images  of  pagan  worship.  And  with  them 
they  would,  of  course,  reject  as  old  wives'  fables,  all  that  is 
taught  in  the  IJibl*1  re-p'-ding  the  fall  of  man  ;  the  incarna- 
tion of  Christ;  his  atonement  for  sin  ;  his  resurrection  from 
the  dead;  his  ascension  into  heaven  ;  and  his  glorious  reign 
overall  the  created  powers  and  principalities  of  the  entire 
universe.  This  is  the  religion  of  many  of  the  self-styled 
philosophers  of  England,  as  well  as  of  continental  Europe. 
And  this  is  one  of  the  boasted  reforms  that  are  now  spread- 
ing like  a  moral  pestilence  over  our  own  once  prosperous 
and  happy  country. 

To  refute  all  the  errors  of  this  pretended  scheme  of  phi- 
losophy within  the  narrow  limits  of  one  short  article,  is,  of 
course,  practically  impossible.  To  do  this  would  require  the 
space  and  labors  of  at  least  a  very  respectable  octavo.  But 
to  attempt  this  would  only  be  a  work  of  supererogation. 
It  would  be  giving  far  more  time  and  attention  to  the 
system  than  it  really  merits.  And  I  will,  therefore,  for  the 

*  Parkers  Discourse  on  Religion,  pp.  6,  33,  34,  372.      t  Ibid,  p.  369. 


FAITH  AND  INFIDELITY.  419 

present  at  least,  confine  my  remarks  to  a  single  point.     I 
mean  the  very  bald  and  naked  hypothesis  or  as- 

V     ^  The   System,  a 

sumption  on  which  the  whole  system  rests.   Remove    baseies*  hy- 
this,  and  the  scheme  falls  like  the  baseless  fabric 
of  a  vision. 

How,  then,  let  me  ask,  does  Mr.  Parker  know  that  there 
is  no  difference,  except  in  words,  between  Natural  and  Re- 
vealed Religion  ?  How  does  he  know  that  there  is  a  natural 
supply  for  all  our  spiritual  and  corporeal  wants?  How  does 
he  know  that  there  is  a  natural  connection  between  God  and 
the  soul,  just  as  there  is  between  light  and  the  eye ;  between 
sound  and  the  ear;  between  food  and  the  palate;  between 
truth  and  the  intellect;  and  between  beauty  and  the  imag- 
ination ?  *  How  did  Mr.  Parker  make  this  great  discovery  ? 
Was  it  by  means  of  this  Intuitive  Faculty,  which  he  says  is 
possessed  by  all  men?  If  so,  then  why  do  not  all  men  make 
the  same  discovery  ?  Why  do  men  differ  so  much  opposed  to  the 
in  their  views  of  God,  and  of  their  relations,  du-  SSrouon*!? 
ties,  and  obligations  to  him?  They  do  not  so  mankind- 
differ  in  their  views  of  color,  sound,  taste,  touch,  and  odors. 
All  the  world  will  say,  with  Messrs.  Parker,  Newman,  and 
Mackay,  that  the  sky  is  blue ;  that  grass  is  green ;  and  that 
flowers  are  variegated.  But  not  one  in  a  thousand,  or  even 
in  ten  thousand,  wrill  agree  with  them  in  their  religious  phi- 
losophy. Why  is  this  ?  If  there  is  but  one  absolute  religion, 
and  all  men  are  able  to  perceive  it  naturally  and  intuitively, 
then,  I  ask,  why  do  men  entertain  so  very  different  views 
concerning  it?  Why  does  the  Atheist,  for  example,  say, 
There  is  no  God?  Why  did  the  ancient  Hebrews  worship 
but  one ;  the  Persians,  two ;  and  the  Greeks,  thirty  thousand  ? 
Surely  there  must  be  something  wrong  in  this  hypothesis. 
A  theory  that  is  opposed  to  the  experience  of  all  mankind  must 
be  false.  And  such  a  theory  is  modern  Spiritualism. 
"*  Parker's  Discourse,  p.  160. 


420  REASON  AND  REVELATION. 

But  our  objections  to  Mr.  Parker's  theory  of  religion  do 
not  rest  wholly  on  observation.     It  is  as  much 

Opposed  to  the  J 

consciousness      opp0fl0(i  to  the  consciousness  of  mankind,  as  it  is 

ofmaiikiu.l.  '  '    ,      .  .  TT  „        . 

to  their  experience.  Mow  many,  tor  instance, 
will  acknowledge  that  they  are  conscious  of  having  such  a 
faculty  as  that  described  by  Mr.  Parker?  and  of  having 
such  a  knowledge  of  Divine  things  through  it,  as  his  theory 
implies?  We  are  all  conscious  that  we  have  the  faculties 
of  seeing,  hearing,  feolmir,  tasting,  smelling,  judging,  rea- 
soning, and  willing.  Or,  to  speak  more  accurately,  we  are 
conscious  of  those  states  of  mind  that  necessarily  imply  the 
nrr  and  exercise  of  these  faculties.  But  how  many 
will  acknowledge  that  they  are  conscious,  either  directly  or 
indirectly,  of  possessing  a  faculty  by  means  of  which  they 
intuitively  know  God,  and  the  absolute  or  only  true  system 
of  religion  ?  None,  I  apprehend,  but  a  few  visionary  fanatics, 
whose  minds  the  god  of  this  world  has  blinded,  lest  the  light  of 
the  glorious  gospel  of  the  grace  of  God  should  shine  into  them. 
Ah,  no;  these  are  not  the  matters  of  which  we  are  con- 
scious. We  are  all  conscious  that  we  are  sin- 

The  Bible  -,  -,         ^ 

alone,  meets  ners }  and  that  we  need  to  be  pardoned.  But 
"a^STan-  how  to  attain  to  the  blessed  state  of  that  man 
kind.  whose  iniquities  are  forgiven  and  whose  sins  are 

covered — this  is  a  question  that  no  powers  of  the  human 
mind,  unassisted  by  Revelation,  have  ever  yet  answered.  It 
is  the  Bible,  fully  authenticated  by  many  infallible  proofs, 
that  reveals  God  to  man,  and  man  to  himself.  It  is  the 
Bible  that  teaches  us  that  God  so  loved  the  world,  even 
when  it  was  dead  in  trespasses  and  in  sins,  that  he  gave  his 
only-begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life.  It  is  the  Bible  that 
makes  known  to  us  God's  plan  of  enlightening,  justifying, 
sanctifying,  and  redeeming  our  poor  fallen  race;  of  making 
us  holy  here,  and  everlastingly  happy  hereafter. 


FAITH  AND  INFIDELITY.  421 

Let  us  all,  then,  beware  lest  any  man  spoil  us  through, 
philosophy  and  vain  deceit,  after  the  tradition  Hcnce  it  is  our 
of  men,  after  the  rudiments  of  the  world,  and  only  Practical 

J  guide  in  relig- 

not  after  Christ.  Let  us  ding  to  our  Bibles  as  ion. 
the  wisdom  of  God  and  the  power  of  God,  through  Christ. 
They  will  guide  us  like  a  pillar  of  cloud  by  day,  and  like  a 
pillar  of  fire  by  night,  till,  having  crossed  the  Jordan,  we 
shall  enter  that  blessed  land,  where  we  shall  see  as  we  are 
seen;  and  where  we  shall  know  even  as  also  we  are  known. 
"  Blessed  are  they  that  do  his  commandments,  that  they  may 
have  a  right  to  the  tree  of  life,  and  may  enter  in  through 
the  gates  into  the  city." 


SECTION  V.— NATURALISM. 

"Beware,  lest  any  man  spoil  you  through  philosophy  and 
vain  deceit,  after  the  tradition  of  men,  after  the  rudiments  of 
the  world,  and  not  after  Christ."  (Colossians  ii :  8.) 

It  is  very  obvious,  that  in  the  creation  of  the  universe, 
God  has  established  certain  laws  for  its  regu- 

Evidence  of  the 

lation  and  its  government.  Every  creature,  existence  of 
whether  in  heaven  or  on  earth,  whether  material 
or  immaterial,  has  been  made  subject  to  law.  Thus,  for  in- 
stance, the  little  seed,  as  it  is  developed  into  the  vine,  or  the 
oak,  or  the  cedar,  does  not  grow  up  at  random,  without  form 
and  proportion.  Nay,  verily.  Its  entire  development,  from 
its  first  buddings  to  the  ripening  of  its  fruit,  is  in  harmony 
with  the  most  exact,  definite,  and  unchangeable  laws.  The 
size  of  the  flower,  its  form,  its  color,  and  its  chemical  con- 
stitution, are  matters  that  are  almost  as  fixed  and  as  definite 
as  are  the  properties  of  a  triangle,  a  square,  or  a  circle. 
And  just  so  it  is  with  every  species  of  the  animal  and  of  the 
mineral  kingdom.  Water  is  always  composed  of  hydrogen 


422  REASON  AND  REVELATION. 

and  oxygen  united  in  the  ratio  of  one  to  eight.  And  all  the 
chemists  of  earth  can  not  combine  these  elements  so  as  to 
form  water  in  any  other  proportion.  Observe,  too,  with  what 
regularity  the  heavenly  bodies  move  under  the  laws  and  in- 
fluence of  gravitation.  We  all  anticipate  with  confidence 
the  ordinary  changes  of  day  and  ni^lit,  summer  and  winter, 
seed-time  and  harvest.  And  the  astronomer  foretells,  with 
the  most  unerring  certainty,  the  rarer  and  more  extraordi- 
nary phenomena  of  eclipses  and  trau>its,  even  for  coming 
ages.  And  thus  it  is  that  the  heaven-  declare  the  glory  of 
God,  and  that  the  earth  shows  forth  his  handiwork. 

Nor  is  this  all.  God  has  not  only  placed  every  creature 
Natural  pow-  lm'^'r  KIW'  ^llt  ne  nas  ^s°f  to  a  certain  extent, 
ers:  what  they  made  it  a  depository  of  his  power.  It  is  true, 
indeed,  that  all  power  is  of  God.  The  powers 
that  be,  whether  intellectual,  or  moral,  or  political,  or  reli- 
gious, or  physical,  are  all,  in  a  certain  sense,  ordained  of 
God.  And  thus  it  is  that  he  creates  and  establishes  what 
we  call  second  causes.  The  mind  of  man,  for  example,  has 
in  itself  no  inherent  or  absolute  power.  But,  nevertheless, 
God  has  endowed  every  man  with  a  certain  amount  of  power 
and  energy,  which  he  u-es,  in  a  great  measure,  according  to 
his  own  will  and  pleasure.  The  sun  has  no  inherent  power 
in  and  of  itself.  But  God  has  given  to  it  an  influence  that 
is  sufficient  to  keep  all  the  planets  of  the  solar  system  in 
their  own  proper  orbits. 

This  is  certainly  a  beautiful  arrangement.  It  detracts 
u.-iiuty  of  this  nothing  from  the  glory,  or  power,  or  wisdom,  or 
arrangement,  goodness  of  the  Creator.  On  the  contrary,  to  the 
eye  of  all  enlightened  reason,  it  but  serves  to  illustrate  more 
and  more  fully  his  infinite  perfections. 

Biit  all  men  have  not  this  faith.  And  some  of  them  have 
not  even  the  perspicacity  that  is  necessary  to  enable  them  to 
look  up  through  and  beyond  these  second  causes  to  Him 


FAITH  AND  INFIDELITY.  423 

who  is  himself  the  cause  of  all  causes.     They  see,  or  think 
they  see,  in  those  delegated  laws  and  powers  of    Fundamental 
nature,  enough  to  regulate  and  govern  the  whole    principle  of 
created  universe.     And  hence  it  is  that  they  sepa- 
rate God  wholly  and  entirely  from  his  works.     They  allow  him 
to  have  no  longer  any  care  or  concern  in  the  government  of 
things  celestial,  terrestrial,  or  infernal. 

Second  causes  are  now,  in  their  judgment,  abundantly 
adequate  and  sufficient  for  all  practical  purposes.  Indeed, 
some  would  go  so  far  as  to  say,  "  There  is  no  God,"  no  First 
Cause.  But  it  is  of  Naturalism,  and  not  of  Atheism,  that  I 
now  speak.  And  the  Naturalist  professes  to  recognize  in 
nature  the  foot-prints  of  the  Creator.  He  admits  that  there 
are  evidences  of  design  all  around  him.  But  he  sees  no  evi- 
dence of  God's  presence  in  existing  phenomena;  nor  of  his 
energy  or  power  in  the  present  operations  of  nature.  And 
hence  he  infers,  that  nature  is  a  sort  of  a  self-adjusting  ma- 
chine, and  that  God  has  retired  from  any  and  all  participa- 
tion in  its  government. 

The  consequences  of  this  theory  are  numerous;  and  some 
of  them  are  pernicious  and  ruinous  in  the  ex-  Its  evil  tenderi- 
treme.  Carried  out  to  its  legitimate  results,  it  cies- 
of  course  ignores  every  thing  that  is  supernatural  in  the  ad- 
ministration of  the  universe.  Miracles  are  impossible,  for 
the  simple  reason,  that  there  is  no  power  left  either  to  sus- 
pend, or  to  change,  or  in  any  way  to  modify  any  of  nature's 
laws.  Divine  providence  is  also  discarded  and  ignored  by 
the  very  conditions  of  the  hypothesis.  And  hence  it  follows 
that  prayer,  intercession,  and  all  other  religious  observances, 
are  to  be  regarded  as  wholly  superstitious  and  altogether 
worthless.  The  Bible,  too,  according  to  this  theory,  is  a 
myth,  if  not  a  falsehood ;  and  philosophy  is  the  only  rational 
guide  of  life. 

Such  is  the  form  of  infidelity  that  is  now  taught  and  in- 


424  REASON  AND  REVELATION. 

dustriously  propagated  by  many  of  the  most  popular  writers 
PO  aiar  works  on  both  sides  of  the  Atlantic.  Combe's  "  Consti- 
imi.m-.i  with  tution  of  Man"  is  deeply  imbued  with  it:  JMU! 

Naturalism.  T 

so,  too,  I  regret  to  say,  are  many  or  the  more 
recent  and  popular  works,  on  almost  every  department  of 
Natural  Science. 

But  all  such  writing  indicates  a  very  partial  and  superficial 
view  of  nature.    There  is  really  nothing  in  the  whole  scheme 
of  the  universe,  that,  when  properly  undciMou;!,  has  the  slight- 
est bearing  in  favor  of  Naturalism.   But,  on  the  contrary,  there 
it  is  much  that  is  evidently  opposed  to  it.    Geology 

is  all  against  it.     The  mountains  and  valleys 

around  IH  are  \vitue-c-,  not  only  that  God  has 
from  the  beginning  exercised  a  special  care  over  the  world, 
but  also  that  at  several  ditlerent  epochs  of  the  earth's  history, 
he  interposed  miraculously,  and  actually  created  many  IK  \v 
species  of  both  vegetables  and  animals.  Professor  Hitchcock 
says :  "If  we  take  only  those  larger  groups  of  animals  and 
plants,  whose  almost  entire  distinctions  from  one  another  has 
been  established  beyond  all  doubt,  we  shall  find  at  least  five 
nearly  complete  organic  revolutions  on  the  globe."  * 

This,  then,  is  a  complete  refutation  of  Naturalism.  These 
facts  prove  conclusively,  that  God  has  never  forsaken  the 
earth ;  that  from  the  beginning,  he  has  watched  over  it,  and 
taken  care  of  it:  and,  furthermore,  that  he  has  even  worked 
miracles,  whenever  the  occasion  and  the  circumstances  required 
that  he  should  do  so.  This,  I  say,  is  evident  from  the  facts 
reported  by  all  Geologists.  For  as  the  universe  originated 
in  miracles,  so  unquestionably  did  every  species  of  animals  and 
plants  originate  in  miracle.  Second  causes  may  indeed  greatly 
influence  and  modify  both  animals  and  vegetables.  But  all 
the  laws  and  powers  of  nature  never  did  and  never  can  give 
birth  to  a  new  species  of  either.  And  hence  it  is  that  the 

*  Hitchcock's  Elementary  Geology,  p.  196. 


FAITH  AND  INFIDELITY.  425 

appearance  of  a  new  species  of  either  animals  or  vegetables, 
just  as  clearly  indicates  the  presence  and  energy  of  the  Cre- 
ator, as  the  fall  of  an  apple  indicates  the  existence  of  gravi- 
tation. 

Geology,  then,  is  clearly  opposed  to  this  infidel  hypothe- 
sis. And,  I  think,  it  may  be  affirmed  with  Meteorology  is 
equal  certainty,  that  the  science  of  Meteorology  °pp°sed  to  "• 
is  also  opposed  to  it.  For  consider  why  it  is,  that  the  phe- 
nomena of  each  year  are  not  invariably  and  uniformly  the 
same.  Why  have  we  not  the  same  amount  of  rain,  and 
snow,  and  hail,  and  frost,  and  vapor,  during  each  and  every 
successive  year  ?  The  laws  of  nature  are  the  same ;  and  so 
are  also  the  second  causes  that  serve  to  produce  these  phe- 
nomena. The  same  earth  still  exists  from  age  to  age.  The 
same  quantity  of  water  and  the  same  atmosphere  continually 
surrounds  it.  The  sun,  too,  is  the  same.  Its  relative  posi- 
tions to  the  earth,  are  the  same  throughout  the  successive 
days  and  nights  of  every  year.  The  same  amount  of  heat, 
and  light,  and  electricity  would  therefore  seem  to  be  evolved 
during  each  successive  year,  causing  the  same  or  an  equal 
amount  of  evaporation.  And  yet  the  quantity  of  rain,  and 
snow,  and  hail,  varies  from  year  to  year. 

Why  is  this?  There  must  be  a  variable  power  or  energy 
some  place.  And  if  it  is  not  in  nature,  it  must  be  in  the 
power  that  is  providentially  exercised,  by  the  Author  of  na- 
ture. If  it  is  not  in  the  energy  which  God  has  imparted  to 
the  ordinances  of  nature,  it  must  be  in  the  energy  which 
he  himself  puts  forth,  and  providentially  exercises  in  and 
through  these  ordinances.  A  man,  for  instance,  may  impart 
a  certain  amount  of  energy  to  a  clock  by  suspending  weights 
to  the  machinery.  But  he  may  very  greatly  increase  this 
energy  by  laying  his  own  hands  upon  the  weights.  In  this 
case  he  works  no  miracle.  No  law  of  nature,  nor  even  of 
the  piece  of  machinery,  is  changed  or  suspended.  Nor  does 


426  REASON  AND  REVELATION. 

the  agent  exercise  his  power  against,  above,  or  in  any  way 
contrary  to  the  laws  and  forces  of  nature.  He  merely,  by  his 
own  personal  agency,  adds  to  the  force  and  energy  of  causes 
already  acting  in  harmony  with  the  established  laws  of  na- 
ture. 

This  is  human  providence.  And  when  God  so  acts,  it  is 
Divine  Providence.  This  energy  he  can,  of  course,  increase 
or  diminish  at  pleasure.  And  hence,  it  seems  to  me,  is  pro- 
duced the  BStODishing  variety  that  \ve  cvcry-where  witness 
amidst  the  unrl.angin'.:  laws  and  forces  of  nature.  And 
hence  it  is,  that  God,  without  working  a  miracle,  sometimes 
gives  us  plenty  of  corn,  and  wine,  filling  our  hearts  with 
food  and  gladness  ;  and  a-ain,  when  he  withholds  the  rains, 
and  tin-  dews,  and  the  sun.-hine  of  heaven,  the  flowers  fade, 
en>|>s  die,  and  the  whole  lace  of  nature  seems  to  languish. 

And  hence  it  is,  also,  that  Meteorology  has  never  yet  been 
reduced  to  a  science.  It  is  a  very  remarkable  fact,  that 
while  the  astronomer  can  foretell  the  exact  time  and  dura- 
tion of  all  the  eclipses  that  will  occur  within  the  lapse  of 
many  eenturies,  he  can  not  tell  with  any  degree  of  certainty 
what  kind  of  weather  we  will  have  to-morrow. 

And  the  same  is  true,  in  some  measure,  of  the  phenomena 
TIL-  I.II..M..IH-  of  human  life.  The  art  of  healing  is  still  a 
health  an  '<'P-  matter  of  ex pi-riincnt.  All  the  skill,  and  knowl- 
' l!i  edge,  and  experience  of  six  thousand  years,  have 
so  far  failed  to  reduce  medicine  to  a  science.  This  is  cer- 
tainly a  very  remarkable  fact.  And  it  does  seem  to  me,  that 
this  of  itself  is  a  refutation  of  Naturalism. 

But  as  I  do  not  wish  to  multiply  arguments  and  illus- 
The  Bible  is  op-  trations,  I  will  only  say  finally,  that  the  Bible 
posed  to  it.  fa  opposed  to  Naturalism.  I  assume  here,  of 
course,  that  the  Bible  is  true.  And  in  doing  so,  I  am  fully 
sustained  by  the  common  practice  of  mankind.  The  me- 
chanic does  not  think  it  necessary,  to  prove  that  the  square 


FAITH  AND  INFIDELITY.  427 

described  on  the  hypothenuse  of  a  right-angled  triangle,  is 
equivalent  to  the  sum  of  the  squares  described  on  the  other 
two  sides,  every  time  that  he  attempts  to  square  a  building. 
It  is  enough  for  him  to  know  that  this  truth  has  been  once 
demonstrated  to  the  entire  satisfaction  of  all  competent 
judges. 

But  we  have  proved  the  Divine  origin  and  plenary  inspi- 
ration of  all  parts  of  the  Bible,  I  hope,  to  the  entire  satis- 
faction of  the  reader,  in  the  first  four  parts  of  this  treatise. 
This  is  enough.  We  may  now  reason  from  the  Holy  Scrip- 
tures, as  Ave  would  reason  from  the  demonstrated  proposi- 
tions of  Geometry. 

It  being  conceded,  then,  that  t1  e  Bible  is  the  Divinely  in- 
spired word  of  God,  it  is  an  easy  matter  to  dispose  of  this 
infidel  hypothesis.  Almost  every  page  of  the  Bible  is  against 
it.  Almost  every  page  of  the  Bible  shows,  that  God  is  ever 
present  in  all  his  works,  directing,  controlling,  and  govern- 
ing all  things  for  his  own  glory,  and  also  for  the  greatest 
good  and  happiness  of  the  whole  creation.  .  Let  us  take 
one  or  two  cases,  for  the  present,  merely  by  way  of  illus- 
tration. Let  us  take,  for  instance,  the  history  of  Joseph. 
How  think  you,  courteous  reader,  the  Naturalist  would,  on 
his  hypothesis,  explain  this  remarkable  chapter  of  Sacred 
History  ?  How,  without  the  presence  and  agency  of  God, 
could  he  account,  not  for  one  event  merely,  nor  for  two,  but 
for  all  the  events  that  led  to  the  promotion  of  Joseph ;  to 
the  enslavement  of  the  Israelites ;  and  to  their  final  exodus 
from  Egypt,  according  to  the  promises  which  God  had  before 
made  to  Abraham  ?  On  his  hypothesis,  how  could  the  Nat- 
uralist explain  the  eventful  biography  of  Moses,  or  of  Mor- 
decai,  or  of  Daniel?  How  could  he  account  for  the  eman- 
cipation of  Israel  by  Cyrus,  and  their  restoration  to  their 
own  land?  And  above  all,  how  could  he  explain  the  his- 
tory of  our  Redeemer,  and  the  fulfillment  of  the  many  prophe- 


428  REASON  AND  REVELATION. 

cies  that  relate  to  his  birth,  his  early  education,  his  ministry, 
his  death,  his  resurrection,  his  ascension,  and  his  glorious 
reign  and  government? 

But  it  is  unnecessary  to  multiply  arguments  and  illus- 
trations. The  problem  is  solved,  and  the  truth  fully  re- 
vealed, in  the  few  inimitable  words  of  our  blessed  Redeemer, 
in  which  he  assures  us  that  God  takes  care  of  every  thing; 
that  he  clothes  tJie  lily;  feeds  the  young  ravens;  allows  not  a 
sparrow  to  fall  to  the  ground  without  his  knowledge  and  care; 
and  that,  in  a  word,  he  numbers  the  very  hairs  of  our  heads. 
This  is  enough.  This  is  a  foundation  broad  enough  and 
strong  enough  on  which  to  rest  our  faith  and  hopes  forevn-. 

Let  us,  then,  "beware  lest  any  man  spoil  us  through  phi- 
and  vain  deceit,  after  the  traditions  of 


men,  after  the  rudiments  of  the  world,  and  not 
after  Christ."  And  let  us  ever  rejoice  that  in  God  we  live, 
and  move,  and  have  our  being;  and  that  in  him,  and 
through  him,  and  to  him,  are  all  things;  to  whom  be  glory 
forever  and  ever.  Amen. 


*  SECTION  VI.— PANTHEISM. 

"Beware,  lest  any  man  spoil  you  through  philosophy  and 
vain  deceit,  after  the  tradition  of  men  ;  after  the  rudiments  of 
the  world;  and  not  after  Christ.  (Colossians  ii:  8.) 

One  of  the  first  forms  of  idolatry  known  and  practiced 
among  men,  was  the  worship  of  the  heavenly 

Notions  of  7  J 

ancient  as-  bodies.  The  great  influence  of  some  of  these 
bodies,  and  especially  of  the  Sun  and  Moon, 
upon  the  Earth,  was  observed  by  many  of  the  ancient  phi- 
losophers. They  observed,  too,  that  these  bodies  were  con- 
tinually changing  their  position  in  relation  to  the  Earth, 
and  some  of  them  in  relation  to  each  other.  And  hence 
many  inferred  that  the  stars  and  planets  were  living  beings 


FAITH  AND  INFIDELITY.  429 

endowed  with  the  power  of  locomotion;  that  they  were  in 
fact  real  divinities,  each  one  of  which  was  constantly  exert- 
ing an  influence  on  the  fortunes  and  destinies  of  mankind. 
But  modern  science  has  completely  exploded  these  notions 
of  ancient  astrologers.  By  the  aid  of  the  tele-  Kevelations 
scope,  the  calculus,  and  other' means  of  invest!-  of  modem 

T  science. 

gation,  it  has  been  discovered  that  these  bodies 
are  composed  of  inert  matter ;  that  they  are  but  parts  of  one 
great  system,  called  the  universe;  and  that  their  motions 
and  influences  are  all  essential  to  the  stability  and  harmony 
of  the  one  grand  and  universal  scheme. 

This,  to  the  eye  of  enlightened  reason,  is  a  most  con- 
vincing and  glorious  demonstration  of  the  unity    Proof  of  the 
of  the  Godhead.     If  creation  is  a  unit,  so  also    Divine  unity- 
is  its  Creator  a  nnit.     If  all  created  things  are  but  parts  of 
one  stupendous  whole,  then  indeed  it  follows  that  to  us  there 
is  but  one  God,  the  Jehovah  Elohim,  who  in  the  beginning 
created,  out  of  nothing,  the  heavens  and  the  earth,  the  seas 
and  the  fountains  of  water. 

This  seems  to  me  to  be  a  fair  and  legitimate  conclusion 
from  the  premises.  But  all  men  do  not  think  so.  As  we 
have  no  direct  sensible  evidence  of  God's  existence,  some 
have  thought  and  argued  that  it  is  more  reasonable  and 
more  rational  to  transform  all  the  innumerable  origin  of  Pan- 
imaginary  divinities  of  the  ancients  into  one  di-  theism- 
vinity ;  to  merely  change  Polytheism  into  Pantheism ;  and 
thus  to  identify  God  and  the  universe. 

Indeed  this  is  not,  strictly  speaking,  a  modern  notion.    It 
has  always  prevailed  in  India :  and  it  is  sub-    PreTaionce  Of 
stantially  the  same  doctrine  that  was  taught  by    Pantheism- 
Pythagoras,  in  his  celebrated  school  at  Crotona,  about  500 
years  B.  C.     But  it  was  reserved  for  Germany  to  bolster  up 
this  monstrous  absurdity  by  all  the  lights  and  evidence  of 
modern  science.     The  attempt  was  first  made  by  Benedict 


430  REASON  AND  R!  >N'. 

•ite  Jew  of  Am-terdam,  about  the  mid- 
dle  of   t  i-eenth   eontury.      Ami   more  recently   this 
::i  ha-  been  •  !•  'funded  and  variously  modified  l>y  Fichte, 

'ling,  Jlej.-i.  BtranaB,  ami  other  (id-man  philosophers. 
11  m>\v,  in  the  year  Lfi  '7.  while  we  are  anxiously  en- 
coring t<>   mold   tin-   mind-  ami   the  heart-  of  the  ri-ing 
ration  in  the  Holy  P>il>le,  many  of  the  Prof'.— ors  in  the 
German  and  Fivm-h   Tni  j    to  di- 

in  of  infidelity  among  all  ranks  and  d 
:  ;<ean  >o.-i 

I  do  not  feel,  the:  it   I  need  offer  any  apology  ti.r 

introdueing  to  the  notice  of  my  reader-,  even  ><>  ah>urd  a 

•f  the  philosophy  of  religion  a.-  thai  of  Pantheism. 

>:ne  <>f  the  nin-t  j.rofoiind  thinkers  of  Europe  have  heen 

deceived  by  its  plau-il»le  pretenfiioiia,  the  Amei-iean  youth 

may  not  In-  wholly  out  of  danger;  they,  too.  deluded 

l.y  its  undue  assumptions,  and  by  the  preteM,i,,n<  ,, 

ly  so-ealled.     Indeed,  all  Droves,  that  without  a 

/  be  induced  to  be- 

'/////'»•/ 1:  »is  creed,<  ipatmott  any  idol, 

He  inu.-t.  and  he  will  worship  .something.  Jf  hee.m  nnt  wor- 
ship the  Creator,  he  will  worship  the  creature,  even  in  its 
lowest  and  mo-t  ms,  If  his  soul  does  not  find 

in  the  religion  of  Jesus,  he  \vill  -eek  it  in  Spirituuli-m, 
Pantheism,  or  any  thing  else.  And  hence  it  is  important  to 
i-d  the  young  against  all  the  prevaling  forms  of  Infidel- 
ity, and  especially  to  expose  their  errors,  by  frequently  con- 
tra>ting  them  with  the  very  plain,  -imple,  and  rational  truths 
of  the  Scheme  of  Redemption,  as  these  are  revealed  and  pre- 

1  to  us  in  the  Living  Oracles. 

I  trust,  then,  that  I  shall  have  the  attention  and  indul- 
gence of  my  readers,  while  with  this  object  in  view,  I  attempt 
to  discuss,  very  briefly,  the  claims  of  even  so  absurd  a  sys- 
tem as  Pantheism. 


/^ 

/  OF  THE 

I   UNIVERSITY 

FAITH  AND  INFIDELITY.  431 

This  whole  scheme,  then,  as  I  have  said,  is  nothing  more 
nor  less  than  Polytheism  generalized.    It  simply    Itg  funda 
reduces  the  universe  to  a  unit.     This  unit  is  God;    mental  Pnn- 
and  God,  of  course,  is  the  universe.     This  one 
dogma  is  the  basis  of  the  whole  system. 

But  from  this  assumption,  there  follow  of  necessity  many 
very  grave  and  serious  consequences.     These,  of    gome  of  itg 
course,  constitute  a  part  of  the  scheme,  and  must    subordinate 
stand  or  fall  with  it.     It  may  therefore  be  inter- 
esting and  instructive  to  notice  a  few  of  these  very  briefly, 
by  way  of  illustration. 

In  the  first  place,  then,  it  is  evident,  that,  on  this  hypothe- 
sis, God  is-  not  a  person  but  a  thing,  a  mere  thing,  character  of 
having  no  self-government  and  no  self-control.  its  Dmmt>r- 
He  makes  nothing;  and  he  does  nothing.  But  he  is  himself 
subject  to  constant  changes  and  modifications,  owing  simply  to 
the  inherent,  eternal,  and  immutable  laws  of  his  own  nature. 
And  hence  we  see  why  it  is,  and  how  it  is,  that  Strauss  and 
other  Pantheists  argue  so  confidently  against  the  possibil- 
ity of  all  miracles.  On  their  assumption,  a  miracle  is  in- 
deed an  evident  impossibility.  Admit  their  premises,  and 
their  conclusion  foljows  of  necessity. 

Another  consequence  of  these  premise's  is  the  denial  of  man's 
personality,  freedom  of  will,  and  immortality.  If  character  of 
the  universe  is  God,  and  God  is  the  universe,  then  its  Humanitr- 
indeed,  properly  speaking,  man  has  not  even  individuality, 
and  much  less  has  he  personality.  He  is  a  mere  mode  or 
manifestation  of  the  Divine  existence ; — a  phenomenon  that 
appears  for  a  little  while,  and  then  vanishes  forever.  Like 
bubbles  that  rise  from  the  ocean,  and  float  and  glitter  for  a 
few  moments  on  its  surface,  and  are  then  lost  forever  in  the 
abyss  of  waters ;  even  so,  by  a  fatal  necessity,  man  rises  for 
a  little  while  out  of  the  abyss  of  the  Divine  essence;  ap- 
pears for  a  few  days  in  the  beauty  of  youth  and  the  glory 


432  REASON  AND  RT-YK!.. \TION. 

of  manhood;  and  then  sinks  into  a  slate  of  unconsciouflness — 

ibsorbed  and  lost  in  the  fullness  of  the  Divine 
ice.     And  this  is  the  repose  of  Pantheism.      This  ; 
heaven.     This  is  its  boasted  glory  and  iMieify. 

One  more  thought,  and  I  have  don«-  with  this  part  of  my 

Its  Moral  '.M*^'       I*  'ls  evident  that   rduthfixm  ofilii' 

all  mor<  i;    all  supposed  differences 

between  right  and  wrong,  between  moral  goo<  .     1 1  is 

incredilile  to  suppose  that  one  part  of  a  Divinity  under  the 
dominion  of  an  absolute  necessity,  can  ever  transgres 

another  part.    .As  well   D  -pose  that   the  human 

hand  would  transgress  against  the  human  foot:  or  that  the 
head  would  violate  i;  obligations  to  the  heart.  P.- it 

i-  imp'.ssiMr;  lor  the  simple  reason,  that  no  such  moral 
Cations  exist  or  can  exist  between  dill'«  r<  nt  parts  of  the 
human  body.  And  just  so  it  is  on  the  Pant  heist  ie  hypoth- 
esis ;  there  being  no  moral  relations,  there  can,  of  course,  be 
no  moral  obligations;  and  where  there  are  no  moral  ol>i 
tions,  there  can  be  no  moral  wrongs  or  injuries  in  flirted. 

Many  other  consequences  of  a  similar  and  equally  al»-nrd 

nature,  necessarily  follow  from  the  a  — Minptioi^  <,f  Panthe- 

i-m.      J>ut  the  points  already  explained  and   illustrated  an? 

of  tta       sufficienf  for  our  present  purpose.     And  I  sim- 

"•     ply  wish  now,  in  conclusion,  to  say  a  few  things 

in  relation  to  the  merits  of  the  whole  system. 

1.   And  the  first  remark  that  I  wish  to  make  is,  that  the 
From  ti,  cnce  of  design,  taken  from  the  structure  and 

struct'!  ,  /.  .,  .  •         IT  •      A    'i        AT 

th  universe,      wiec/MWiwwi  oj  the  universe,  is  all  against  if.     Ao 
man  in  his  senses  thinks  of  identifying  a  watch 

denco  of  tho  J 

Bible.  and  its  maker.     The  evidence  of  design  seen  in 

its  structure  and  arrangement,  is  proof  positive  to  all  sober- 
minded  persons,  that  it  had  a  designer.  And  just  so  it  is 
in  the  vast  empire  of  nature.  The  nicely-adjusted  mechan- 
ism of  the  heavens,  and  the  more  delicately-wrought  struct- 


FAITH  AND  INFIDELITY.  433 

ure  of  every  species  of  vegetables  and  animals,  clearly  in- 
dicate to  every  sound  and  well-balanced  mind,  that  the 
universe  is  not  eternal ;  that  it  did  not  make  itself;  and 
that  it  is  not  the  result  of  chance ;  but  that,  as  the  Bible 
assures  us,  "  In  the  beginning  God  created  the  heavens  and 
the  earth"  out  of  nothing.  In  this  respect,  then,  the  evi- 
dence of  Nature  and  the  evidence  of  Divine  Revelation  har- 
monize most  perfectly.  And  the  evidence  of  both  is  irre- 
concilably opposed  to  all  the  claims  and  assumptions  of 
Pantheism. 

2.  My  second  argument  against  this  modern  scheme  of 
infidelity,  is  derived  from  the  evidence  of  our  own  From  our  own 
consciousness.  We  are  all  conscious  of  our  own  consciousness 
individuality ;  of  our  own  personal  identity ;  and 
of  our  ability  to  will,  and  generally  to  act  as  we  please.  We 
need  no  evidence  beyond  that  of  our  own  consciousness  to 
prove  that  we  think,  and  feel,  and  act  for  ourselves.  Any 
scheme  of  philosophy,  therefore,  that  makes  man  a  mere 
passive  machine,  or  that  ignores  the  highest  principles  and 
attributes  of  his  nature,  by  reducing  him  to  a  mere  phenom- 
enon or  mode  of  the  Divine  existence,  must  be  false,  if  there 
is  any  reliance  to  be  placed  in  the  evidence  of  our  own  senses 
and  consciousness.  And  if  we  can  not  rely  upon  these  wit- 
nesses, then  most  assuredly  we  can  rely  upon  nothing.  Then, 
indeed,  Pantheism,  and  every  other  ism,  becomes  a  mere  chi- 
mera of  the  brain,  and  universal  skepticism  is  the  inevitable 
result. 

Let  not,  then,  the  youth  of  our  country  be  deceived  by 
such  wild  and  extravagant  speculations.  "Evil  communi- 
cations corrupt  good  manners."  How  much  more  rational 
and  consistent  with  the  testimony  of  our  own  consciousness, 
is  the  account  which  God  has  given  us  in  the  Holy  Bible, 
respecting  man's  powers  and  capabilities.  After  Jehovah 
Elohim  had  created  every  thing  else  pertaining  to  this  world ; 
28 


434  REASON  AND  REVELATION. 

alter  lie  had  filled  its  mountains  and  its  vallevs  with  coal,  and 
inm,  and  other  preej,,us  minerals  for  the  good  of  man:  aftei 
he  had  roveivd  it-  -url'acc  with  fruits,  and  flowers,  and  all 
kind-  of  herbage  ;  after  lie  had  tilled  the  water  with  li-hes. 
the  air  with  bird-,  and  land  surface  with  (|iiadnipeds,  he  >aid 
within  himself:  "  Let  us  make  man  in  our  own  imaire,  after 
our  likeness;  and  let  them  have  dominion  over  the  ti-h  of 
the  H-a,  and  over  the  fowl  of  the  air,  and  over  the  cattle, 
and  over  all  the  earth,  and  over  every  rivepin^  tiling  that 
j.eth  upon  the  earth.  So  God  created  man  in  his  own 
image;  in  the  image  of  (•  ted  he  him;  a  male  and  a 

female  rivaled  he  them."  Thi-  is  the  firM  le^oii  that  <  lod 
has  taught  us  concerning  man.  And  the  second  is  that  in 
which  he  informs  us  that  by  the  abuse  of  thi-  freedom,  man 
sinnrd.  and  thus  brought  death  into  the  world  and  all  our 

woe.     Indeed,  in  every  <•)<•  Itible,  man  is  rep- 

resented, just  as  he  appears  within  tin-  ihmtnin  <>f  ///*  own  con- 

>i*ness,  as  a  voluntary  <  ///  nit  cases  to  / 

«'•/'/  and  to  choose  ttie  good.  Here,  tin -\\,  a^ain  we  have  the 
m«'-t  perfect  and  entire  hanimny  lirtwern  Nature  and  Uevc- 
lation  ;  and  as  in  the  fir-i  iiManer,  they  arc  both  in  opposi- 
tion to  the  claims  and  a--umptions  of  Pantheism. 

3.  Another  objection  to  thi>  hyj«»tln-sis  is,  that  it  /x  irre- 

ri m.:..    conri/tt/t/y  opposed  to  the  dictates  of  conscience,  or 

to  the  impulses  of  man's  moral  nature.     If  it  is 
wltht  true,  as  Pantheism  always   implies,  and  as  it 

sometimes  ailirms,  that  human  actions  have  no  moral  rjuali- 

:  that  they  are  but  the  legitimate  effects  of  causes  as  im- 
mutable as  the  Divine  nature;  and  that  they  are  therefore 
all  equally  good  or  bad — then,  I  ask,  whence  and  for  what 
j>iirpo.se  is  this  inward  monitor  that  we  call  Conscience? 
Why  was  this  lying  witness  ever  placed  within  the  human 
breast  to  torment  man  by  its  falsehood?  Why  does  a  man 
feel  remorse  for  one  action,  and  the  highest  degree  of  com- 


FAITH  AND  INFIDELITY.  435 

placency  on  account  of  another  ?  Surely  there  must  be  some- 
thing wrong  just  here.  Surely  there  must  be  some  error  in  a 
scheme  which  is  so  contrary  to  every  man's  experience  and 
to  every  principle  of  human  government  and  social  order. 
And  what  must  be  still  more  perplexing  to  the  Pantheist, 
is  the  very  remarkable  fact,  that  here  again  the  testimony 
of  Nature  corresponds  exactly  with  the  testimony  of  Divine 
Revelation,  and  that  both  these  witnesses  are  opposed  to  his 
favorite  hypothesis. 

My  fourth  objection  to  Pantheism  is,  that  it  is  opposed  to 
some  of  the  strongest  natural  desires  of  the  human    From  the  nat- 
heart;  and  particularly  to  man's  desire  to  live  for-    JJe  human  ° 
ever;  to  preserve  his  own  personal  identity  amidst    JJEjJi-JJfJ^" 
the  wreck  of  matter  and  the  crush  of  worlds.  the  Bible. 

That  this  is  true  of  every  man  I  presume  no  one  doubts. 
I  can  conceive  of  nothing  but  the  fear  of  everlasting  tor- 
ment that  could  induce  any  man  to  desire  annihilation,  or 
to  seek  for  eternal  absorption  in  the  Divine  essence.  But 
why  was  the  desire  to  live  and  to  preserve  our  own  person- 
ality ever  implanted  in  the  human  breast,  if  it  is  not  to  be 
gratified;  if,  in  a  few  days  or  years,  we  must  all  sink  into 
a  state  of  absolute  unconsciousness,  never  again  to  see  the 
light  of  heaven,  nor  to  hear  the  sweet  melodies  of  nature; 
nor  to  feel  one  more  emotion  of  sympathy,  or  of  friendship, 
or  of  love?  Surely  a  theory  must  be  greatly  at  fault  which 
is  so  contrary  to  nature,  and  which  is  so  directly  opposed  to 
many  of  the  strongest  and  most  elevating  impulses  of  the 
human  soul. 

How  much  more  rational  and  consistent  is  the  doctrine  of 
Divine  Revelation.  How  consonant  with  our  desires  and 
our  happiness  is  the  assurance  given  in  that  blessed  volume 
that  man  was  made  for  immortality;  that  though  in  Adam 
all  die,  yet  that  in  Christ  Jesus  all  shall  be  made  alive; 
that  the  hour  is  coming  when  all  that  are  in  their  graves 


436  REASON  AND  REVELATION. 

shall  hear  the  voice  of  our  Savior,  and  shall  come  forth  —  ' 
they  that  have  done  good  to  the  resurrection  of  life  ;  to  a 
state  of  honor,  and  glory,  and  immortality  in  the  presence 
of  our  God.  There,  there  will  be  fullness  of  joy,  and  there, 
there  will  be  pleasure  forevermore. 

"No  chilling  winds,  nor  poisonous  breath 

Can  reach  that  healthful  shore; 
Sickness  and  sorrow,  pain  and  death, 
Arc  felt  and  feared  no  more." 

"Beware,"  then,  my  drar  n  -adore,  "lest  any  man  spoil  you 


philosophv  and  vain   deceit  ;  alter  the 

Admonition.  '      • 

tradition  <>t  men;  alter  the  rudiments  <>f  the 

world  :  and  not  alter  (  'liri-t."  (  ),  never  give  up  your  Iiil>lr-* 
for  any  >wh  ha>rlrss  and  unsaii-ta'-;«.ry  hypothesis  as  Spir- 
itnali-m,  or  Xatiiralism,  or  Pantheism.  They  have  not  the 
shadow  of  evidence  to  support  them,  and  they  can  only  iill 
the  soul  with  darkness  and  doubting.  But  the  Bible  is  i'nll 
of  light,  full  of  joy,  and  full  of  comfort.  Follow  its  pre- 
cept- and  they  will  lead  you  safely  through  your  earthly 
pilgrimage;  through  the  dark  valley  of  t  lie  -hadow  of  death  ; 
and  finally  through  the  gates  into  the  everlasting  city  of 
our  God. 

SECTION  VII.—  ATHEISM. 

"The  fool  hath  said  in   his  heart,    There  is  no   God:9 
(Psalm  xiv  :  1.) 

This  is  Atheism:  the  greatest  extreme  of  infidelity;  the 
The  last  and  most  monstrous  and  absurd  negation  that  was 
tnme  aMU-  ever  uttered  by  human  lips.  All  other  fornn 
of  infidelity  concede  something  to  Christianity 
but  Atheism  concedes  nothing.  It  dogmatically  obliterate^ 
from  the  Bible,  as  a  falsehood,  every  thing  that  is  said  in  it 


FAITH  AND  INFIDELITY.  437 

respecting  God,  and  Christ,  and  the  Holy  Spirit,  and  the 
Scheme  of  Redemption. 

It  is  true,  there  is  one  form  of  Atheism,  now  perhaps  more 
commonly  called  Secularism,  which  does  not  go  characteristics 
sc  rar  in  its  affirmations.  It  is  rather  more  of  Secularism- 
modest  and  unassuming  in  its  pretensions.  It  is  satisfied 
with  doubting  in  regard  to  these  matters.  It  does  not  pre- 
tend to  decide  positively  whether  there  is  or  is  not  a  God. 
There  may  be,  or  there  may  not  be.  This  is  a  matter  that 
does  not  concern  the  Secularist.  It  is  enough  for  him,  he 
thinks,  to  attend  to  the  affairs  of  this  world :  to  things  of 
the  present  life.  All  beyond  this,  he  regards  as  uncertain 
and  unimportant.  And  hence  his  motto  is  the  old  Epicurean 
maxim  revived :  "  Let  us  eat  and  drink ;  for  to-morrow  we 
die." 

But  the  Atheist  of  which  David  nere  speaks,  dogmatically 
affirms  that  there  is  no  God :  no  Christ,  no  Holy 

c,     .    .  T  ,  -A  -ii-ii  Pretensions  of 

fepint,  and  no  redemption  from  death  and  the  Dogmatic 
grave.  With  him,  nature  is  every  thing;  and 
every  thing  is  nature.  Whether  the  universe  is  eternal,  as 
Aristotle  taught ;  or  whether  it  is  the  work  of  chance — the 
mere  product  of  matter  in  motion,  as  many  of  the  disciples  of 
Epicurus  supposed ;  or  whether  it  is  the  result  of  an  infinite 
series  of  developments  from  primordial  and  uncreated  mo- 
nads, as  most  modern  Atheists  affirm,  may  indeed  be  a  ques- 
tion. On  this,  and  also  on  many  other  kindred  subjects, 
some  of  the  most  enlightened  of  the  school  still  entertain 
doubts.  But  that  there  is  no  God;  no  moral  government 
over  the  universe ;  and  no  future  state  of  rewards  and  pun- 
ishments, are  matters  clear  as  sunshine,  if  we  may  believe  the 
testimony  of  such  men  as  Diagoras,  Bion,  and  Lucian  among 
the  ancients ;  and  d'Holbach  and  Comte  among  the  moderns. 
I  presume,  then,  that  I  need  not  consume  more  time  in  ex- 
plaining what  Atheism  is.  It  is  all  summed  up  and  told  in 


438  REA:V.V.s   AND  REVELATION. 

the  affirmation  of  the  fool,  "TJiere  is  no  God"    But  as  young 
••us  particularly  arc  very  liable  to  be  misled  by  the  inete 
authority  of  names,  I  wish,  for  their  sake,  to  say  a  few  things 
on  the  merits  of  this  so-called  system  of  infidelity. 

And  in  the  first  plan-,  I  wish  all  my  readers,  and  particu- 


Follyandab  .f-'  V('r.V    1 

and  iinauthori/ed  is  thi-  a  —  rtion  of  the  Atlicist. 
//«>/;  does  he  know  that  there  is  no  Godf  Has  he 
seen  all  the  parts  of  the  universe?  Has  he  explored  its  in- 
iinite  dimension-  ;  and  does  he  comprehend  every  tiling  per- 
taining to  it-  structure  and  or-ani/ation  —  material  and  im- 
material? You  see,  at  once,  that  nothing  short  of  infinite 
l;no\\I,dge  can  justify  any  one  in  making  this  assertion. 
And  yet  it  i>  made  l»y  a  en-atmv  that  does  not  know  him.-elf: 
that  do.-s  not  kno\v  the  pmv.  r-  and  capacities  ot'  his  own  .soul  : 
that  does  not  comprehend  many  things  pertaining  to  the  little 
clay  tabernacle  in  which  his  spirit  has  its  present  abode:  —  a 
being  to  whom  every  blade  of  grass,  and  every  leaf  of  the 
forest,  and  every  partiele  of  the  earth  is  a  mystery  :  —  a  being 
who  does  not  know  one  in  a  hundred  of  the  creatures  that 
inhabit  this  world;  and  who  knows  almost  nothing  of  the 
ten  thousand  times  ten  thousand  other  worlds  that  compose 
the  vast  empire  of  Jehovah. 

What  would  yon  think  of  the  man  who  would  stand  up  in 
a  court  of  justice,  and  testify  that  there  is  no  gold,  nor  silver, 
nor  iron,  nor  copper  in  the  moon  ;  though  he  has  never  set  a 
foot  upon  its  surface,  nor  examined  a  single  particle  of  the 
vast  masses  of  which  it  is  composed  ?  How  much  would  such 
testimony  weigh  with  the  court  and  j  ury  ?  And  yet  that  testi- 
mony would  be  reasonable  compared  with  the  dogmatical  asser- 
tion made  by  any  man,  however  learned,  that  there  is  no  God. 

There  is  also  another  circumstance,  which  I  think  detracts 
very  much  from  the  force  and  credibility  of  this  assertion, 
You  observe  that  it  is  not  given  as  a  logical  deduction  from 


FAITH  AND  INFIDELITY.  439 

premises,  either  d  ily  or  unduly  assumed.  On  the  contrary, 
it  springs  from  the  common  source  of  all  infidel-  Source  of  Athc. 
ity,  the  desire  of  the  heart.  The  fool  hath  said,  ism- 
not  in  his  reason,  nor  in  his  understanding,  but  in  his  heart, 
"  There  is  'no  God."  He  first  wishes  it  were  so ;  and  then  he 
believes  it  to  be  so.  Such,  I  think,  is  the  testimony  of  all 
infidel  experience;  and  such  is  certainly  the  testimony  of 
that  Spirit  that  tries  the  hearts  and  reins  of  the  children  of 
men.  In  speaking  of  Gentile  idolaters  and  Atheists,  Paul 
says,  by  the  Spirit :  "And  even  as  they  did  not  like  to  retain 
God  in  their  knowledge,  God  gave  them  over  to  a  reprobate 
mind — i.  e.,  to  a  mind  void  of  judgment — to  do  those  things 
which  were  not  becoming"* 

It  is  not,  then,  because  men  are  forced  by  any  fair  course 
of  reasoning,  that  they  become  Atheists ;  but  it  is  because, 
that  not  liking  to  retain  God  in  their  knowledge,  and  loving 
darkness  rather  than  the  light,  God  has  given  them  over  to 
believe  a  lie,  that  they  all  may  be  damned  who  obey  not  the 
truth,  but  have  pleasure  in  unrighteousness. 

And  hence  you  see,  in  the  third  place,  the  bitter  fruits  and 
consequences  of  Atheism.     "As  they  did  not  like 
to  retain  God   in  their  knowledge/7   says  the    queues  of 
Apostle;  or,  in  other  words,  as  they  desired  to 
become  Atheists,  God  gave  them  up  to  this  disposition  of 
mind.    And  the  consequence  was,  that  they  became  immoral 
and  impious  just  in  proportion  as  they  advanced 

.          \  *  Illustrations. 

in  Atheism.    "  Being  filled  with  all  unrighteous- 
ness,  fornication,  wickedness,  covetousness,  maliciousness ; 
being  full  of  envy,  murder,  deceit,  malignity ; "  and  at  the 
same  time  they  became  "detractors,  backbiters,  haters  of 
God,  despiteful,  proud,  boasters,  inventors  of  evil  things,  dis- 
obedient to  parents,  without  understanding,  covenant  break- 
ers, without  natural  affection,  implacable,  unmerciful."  f 
*  Romans  i:  28.  tRomaiv  «    °8-32. 


440  REASON  AND  REVELATION. 

It  was  a  question  of  dispute  among  the  ancients,  whcthei 
Quention  a  commii»ity,  leavened  throughout  with  athei-t- 


ical  principles.  could  nos-iblv,  subsist.      lint  an 

|.h>l,M,Pliers.  .       .        l    „  I        ,  ,        , 

a  majority  of  both   statesmen   and    philosopher* 

wore  always  on  the  negative  side  of  tin-  <|iicstion,  the  exper- 

iment was  never  practically  made  and    fairly  tested,  till  the 

time  of  the  French   Revolution.     True,  indeed,  the  natin.d 

and  neec—  arv  tendencies  of  this  form  of  infidelity,  were  verv 

plainly   indicated    long  before    that     ever-memorable   epoch. 

Thi-    \va-   particularly  the  ease,   during   the   decline   of  the 

Greek    Republic-  and    the    Roman    Kmpire.      But  in  A.   1  >. 

lv(ho      1793,   the   reign   of   Atheism    commenced    i'i 

1'Yancr  :  and  with  it  commenced,  simiiltanei»u<- 

ly,  the  Rci-n  of  Terror.      Franer  was  like  the 

tronMed  H'a  :    it    W88,  in  tliet,  a  sea  of  blood.      For  a  time, 

of  ini(|iiity  prevailed  to  a  most  alarnmi- 
tent,      lint    in   a   little   while,   there   was   a   re-action   in   the 
pnMie  mind.     The"  people  soon  recoiled  from  a  system  so 
impious  and  so  horrible.     And  the  very  same  convention 
that  had  publicly  di-owned  th.-  M"-t    Hi'jli,  ignored  his  an 
thority,  and   proclaimed  death  to  be  an   eternal  sleep,  wa 
compelled,  by  the  immense  increase  of  crime,  to  revoke  their 
edicts;  acknowledge  the  immortality  of  the  soul;  and  bo\v 
though  reluctantly,  to  the  government  of  the  King  eternal 
immortal,  and  invisible.     Surely,  then,  a  system  of  such  ten- 
dencies can  not  be  a  system  of  truth.     Let  us 

nee.  * 

either  make  the  tree  good,  and  its  fruit  good  ;  or 
.  let  us  make  the  tree  corrupt,  and  its  fruit  corrupt  ;  for 
the  tree  is  known  by  its  fruit. 

How  beautifully  and  how  gloriously  Christianity  contrasts, 

contrast  be-       in  this  respect,  with  this  form  of  infidelity.     Its 

anrchristla™    fruits  are  all  light,  and  life,  and  love.     Its  tui- 

dencies  are  all,  "Glory  to  God  in  the  highest; 

and  on  earth,  peace  and  good-will  to  all  men." 


FAITH  AND  INFIDELITY.  441 

I  am  aware  that  much  wickedness  has  been  committed  in 
the  name  of  Christianity.  I  know  that  "  adultery,  fornica- 
tion, uncleanness,  lasciviousness,  idolatry,  witchcraft,  hatred, 
variance,  emulations,  wrath,  strife,  seditions,  heresies,  envy- 
ings,  murders,  drunkenness,  revellings,  and  such  like,"  have 
been  practiced  and  tolerated  within  the  very  pale  of  the  so- 
called  Church  of  Jesus  Christ.  But  I  also  know  that  these 
crimes  have  no  proper  connection  with  Christianity.  They  are 
the  legitimate  offspring  of  infidelity;  and  can  never,  with 
any  propriety,  be  ascribed  to  the  teachings  and  workings 
of  that  blessed  Spirit,  whose  fruits  are  all  "  love,  and  joy, 
and  peace,  and  long-suffering,  and  gentleness,  and  goodness, 
and  fidelity,  and  meekness,  and  temperance."  Let  these 
virtues  become-  universal,  and  the  very  highest  state  of  civil- 
ization of  which  the  human  race  are  susceptible,  will  soon 
become  universal.  Man  will  cease  to  hate  and  to  annoy  his 
fellow-man;  and  all  the  kindreds,  tribes,  and  families  of 
the  Earth  will  be  united  in  one  harmonious  and  delightful 
brotherhood. 

My  fourth  ground  of  objection  to  Atheism  is,  that  it  is 
directly  opposed  to  the  evidence  of  design  and  con-  Evidenceofd 
trivance  so  clearly  and  so  abundantly  manifested 
in  every  department  of  nature.  If  it  is  true,  that 
every  effect  must  have  had  a  cause,  that  every  design  im- 
plies a  designer,  then  verily  this  great  universe  must  have 
had  an  Almighty  Framer  and  Architect.  Let  any  man,  for 
example,  carefully  examine  the  structure  and  the  mechanism 
of  the  human  eye,  and  he  will  say,  with  Newton,  that  the 
study  of  this  one  organ  is  a  cure  for  Atheism,  if  indeed  it 
is  a  curable  malady.  Or  let  him  look  up  to  those  beautiful 

stars  — 

"  That  nightly  roll, 

And  shed  their  light  from  pole  to  pole, 
Forever  singing  as  they  shine; 
The  hand  that  made  us  is  Divine," 


sn  versus 


442  REASON  AND  REVELATION. 

and  he  will  ho  constrained  to  say  with  David,  "The  hearena 
declare  th<-  glory  of  God,  and  the  earth  showeth  forth  hi* 
handiwork." 

I  do  not  say,  that  without  the  aid  of  Divine  Revelation, 

any   man   could  have    derived   a  correct    knowledge  of  the 

character  and  attributes  of  Jehovah   from   the  mere  work-, 

.itnrc.     This  is  not  the  ijnestion  before  us.     There  is  a 

renee  a<  wide  as  the  poh>  the  <//.vro/v/y/  and  the 

•f  of  a  proposition.      And  it  is  then  fore  enough  for  our 

pre^-nt    purpose,  that   the  truth    re-pectin^  God's  ex:-; 

and  rharaet.T,    tir.-t    communicated   to   Adam    and    Xouh  by 

t    revelation,   and    afterward    transmitted    to   their   po~ 

y   by   oral    and    written    tradition,    is    no\v  eorn.bonited 

uud  sustaine<l  by   the   li^ht   of  all    nature:  so  that    Mlod's 

i:d    power  and    Divinity   are    now  clearly    seen,   being 

understood  by  the  thin^  that  are  made."*     This,  it  would 

seem,  ought  to  be  sufficient.     If  th-  heavepuq  and  the  earth, 

the  seas  and   fountains  of  water,  with   all   their  varied   and 

multiplied    tenantry,    are    opposed   to   Atheism,    then    what 

farther  need  have  we  of  witnesses?     Surely  we  might 

the  matter  just  here,  and  allow  the  voice  of  nature,  which 

i.-    now   distinctly   heard   in   all    the    earth,  to   proclaim 

Maker's  praise. 

But,  alter  all,  it  is  in  the  Bible,  and  from  the  Bible,  and 
Th  nib]e  through  the  Bible,  that  we  have  most  convinc- 
»«••««  inir  and  satisfactory  evidence  again-t  Atheism 

and  every  other  species  and  form  of  infidelitv. 
Indeed,  this  evidence  is  perfectly  overwhelming.  We  need 
no  other.  And  the  man  who  is  not  convinced  by  this, 
would  not  be  persuaded  though  one  witness  or  one  thousand 
witnesses  should  rise  from  the  dead,  to  testify  to  the  world 
the  existence  of  God,  and  the  glorious  realities  of  the  spirit- 
ual  universe. 

*  Romans  i :  20. 


FAITH  AND  INFIDELITY.  443 

How,  for  example,  can  the  Atheist,  or  the  Pantheist,  or 
the  Naturalist,  or  the  Spiritualist,  account  for 

.  i     i        /-><     -i    •      -r»  Illustrations. 

tnefact,  that  the  promise  made  by  (jrod  in  Par- 
adise, that  the  seed  of  the  woman  should  bruise  the  head 
of  the  serpent,  has  been  so  exactly  fulfilled  in  the  person 
of  Jesus  of  Nazareth  ?  How  can  he  account  for  the  fact, 
that  the  prophecy  of  Noah  respecting  his  three  sons  and 
their  posterity,  has  been  illustrated  and  confirmed  by  the 
history  of  more  than  four  thousand  years?  How  can  he 
account  for  the  fact,  that  in  and  through  the  seed  of  Abra- 
ham, all  the  nations  of  the  earth  have  been  blessed?  How 
can  he  account  for  the  fact,  that  Jesus  appeared  as  the 
Shiloh  or  Prince  of  peace,  just  a  little  while  before  the 
scepter  departed  from  Judah,  and  that  to  him  has  since  been 
the  gathering  of  the  people?  How  can  he  account  for  the 
fact,  that  every  type  of  Moses  has  its  exact  counterpart  in 
the  Christian  Institution;  and  that  without  the  latter,  the 
former  would  be  as  empty,  and  as  worthless,  and  as  inex- 
plicable, as  a  shadow  without  a  substance?  How  can  he 
account  for  the  fact,  that  just  at  the  beginning  of  the  seven- 
tieth week  after  the  date  of  the  decree  to  restore  and  to 
build  Jerusalem,  the  Messiah  appeared :  confirmed  the  cove- 
nant with  many  for  one  week,  or  part  of  a  week ;  and  that 
in  the  midst  of  the  week,  he  was  put  to  death  as  a  male- 
factor, though  acknowledged  by  most  modern  skeptics  to  be 
the  greatest  and  best  reformer  that  ever  lived?  How  can 
he  account  for  the  fact,  that  soon  after  this,  as  predicted  by 
Daniel,  the  city  of  Jerusalem  was  swept  away  as  by  a  flood ; 
that  the  Jews  were  then  scattered  among  all  the  nations; 
and  that  their  present  condition,  as  well  as  their  history  for 
the  last  eighteen  hundred  years,  exactly  corresponds  to  what 
Moses  and  Christ  predicted  concerning  them?  How  can 
he  account  for  the  fact,  that  soon  after  the  death  of  Christ, 
as  has  been  acknowledged  even  by  Tacitus  and  other  profane 


444  REASON  AND  RKVKLATIOX. 

new  Institution  wa-  founded  by  liis  few  humble 
ami  d'-pi^-d  followers;  that  this  Institution  lias  flourished 
<1<  -.-pile  the  opposition,  and  hatred,  and  malice  of  Jews  and 
(ientiles;  that  it  now  clai:  advoeates  and  Mipporters 

the  most  enlightened,  the  pun>t.  and  the  best  portions  of 
the  human  raee ;  and  that,  jiid-iuu'  from  the  si^ns  of  the 
times,  thi<  Iu>titution  or  kingdom,  which  wa-  at  first  indeed 
but  Bfl  a  -rain  of  mu-tard-seed,  or  like  a  little  stone  cut  out  of 
a  mountain  without  hands,  U  it-elf  likely  to  become  a  u'reat 
mountain,  and  fill  the  whole  earth?  How  can  he  account 
ibr  the/f/<7,  that  the  Ilihle,  eonipo-  d  Bfl  it  was  by  BO  many 
authors,  and  under  8O  great  a  diversity  of  time,  pla«- -,  and 
other  circiim-tauces,  should  be  perfectly  harmonious  within 
f  and  correspond  BO  exactly  with  the  most  recent  de- 
velopraents  of  modern  science  in  any  and  every  department 
of  nature  to  which  it  refers?  Ami  finally,  how  can  he 
account  for  t\\cf<"f,  that  when  the  doetrine-  and  .-cntiments 
of  this  Blessed  Volume,  ar  d  into  the  head  and  1 

of  any  man,  and  developed  in  his  life,  they  change  hi<  whole 
nature,  character,  and  disposition  ;  lillin.ir  his  heart  with  love, 
and  peace,  and  joy;  and,  at  the  >ame  time,  inspiring  him 
with  an  earnest  desire  to  do  good  to  all  men  as  he  may  have 

opportunity '.' 

Ah,  my  dear  readers,  there  is  but  one  way  to  answer  these 
and  ten  thousand  other  questions  of  like  import; 

Conclusion  A  ' 

f>"i"  ti  and  that  is  by  conceding  the  fact  that  the  Lord 

God  Omnipotent  ivi^neth,  and  that  the  Bible  is 
a  revelation  of  his  will  to  fallen  man. 

And  after  all,  this  is  just  what  every  good  man  dc.-in-s. 

consolation  to     ^-o  ^e  mora^.v  biipure  and  corrupt,  the  idea  of 

ire  in        God's  presence  and  government,  is  of  course  full 

of  terror  and  remorse.     For  to  all  such,  God  is 

a  consuming  fire.     But  to  the  pure  in  heart,  nothing  can  be 

more  delightful  and  consoling  than  this  thought.     To  know 


FAITH  AND  INFIDELITY.  445 

that  though  we  are  weak,  and  erring,  and  helpless,  yet  that 
our  Father  is  omnipotent;  omniscient  and  omnipresent;  kind, 
and  merciful,  and  good;  and  that  if  we  are  only  faithful  and 
obedient  for  a  little  while,  he  will  cleanse  us  from  all  our 
sins,  purify  our  hearts,  and  lead  us  safely  through  the  dark 
valley  of  the  shadow  of  death,  to  the  joys,  and  honors,  and 
pleasures  of  his  everlasting  kingdom ; — this,  I  say,  is  just 
what  every  child  of  God  desires.  And  nothing  short  of  this 
can  ever  satisfy  the  desires  of  the  human  soul.  "  Beware, 
then,  lest  any  man  spoil  you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men,  after  the  rudiments  of  the 
world,  and  not  after  Christ." 


THE  END. 


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TABLE    OF   CONTENTS. 

'I'll '  '•  -> •'ion, by  D.  8.  Burnet. 

//  in  tin-  1 1, <it  nth  ,-»]>!>*,  by  H.T.Anderson. 
ni--nt.  by  Thomas  Munn«*Il. 

'/.-/  tin-  i.nxt,  i,y  L.  L.  Pinkerton. 

tiftU  Inritnlin,,.  '•',    L.  V,    \\ 

,   th<-  Gospel  IteanonaMr,  by  Q.  W.  Longan. 

\riiul  mn-,t  Iilotnh,-  S,i ,',,!:'  l,\   i  i.  A.  liurueSS. 

/  u    EM   |    MM  ton  oftht  //<•/'/  >/•//•,/.  bj  W.  K.  rendleton. 

:-nHi,n,  hv  Robert  Graham. 

</'/'  "itinn  ,t-iti,  M<  <,<lrmu*,  by  Moses  E.  Lnr«I. 

j:<ij./i^,n.  ;/>  .\<-t;.,,,,  sni,',, a.,, n'i  j. 8. Sweeney. 

/;•//./.  MM  Esgential  ><•  So  \>,  .  H.  Hopson. 

/.-,/,/,/,,,.,  ,  ,,  //,,  on«  JFVmiMfaMon, )  .   I .  i'.  Haley. 
/A.  *  /"  /      /  .  Benjamin  ; 

i  ng. 

\\       M,  •<,:,,, 

;/-    /  , ,    //,,„„/  „/•  r/,r<*t,  by  John  Shackelford. 

/•  r/M»  Redeemed,  by  J.  8.  Lamar. 
y*..r//i  MM!  ///..  bf  D»VM  Walk. 

'  '«i  Security  of  the  Christian,  by  Robert  Mllligan. 

:  >ore. 
/Vo{rreM<ve  Development,  by  Isaac  Errett. 

v,  by  Charles  Louis  Loos. 
• 

A.  R.  Bent 

•'  •/,  by  A.  8.  Hay  den. 

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II'.  H.  Hopson,  Thomas  Munnell, 

Tolbert  Fanning,  L.  B.  Wilkes, 

J.  S.  Larnar,  W.  K.  Pendleton, 

II '.  7'.  Moore,  J.  S.  Sweeney, 

}\'i/li(t in  Baxter,  Benjamin  Franklin, 

//.  T.  Anderson,  John  Shackelford, 

James  Challen,  Robert  Milligan, 

O.  A.  Burgess,  C.  L.  Loos, 

Moses  E.  Lard,  A.  S.  Hay  den, 

T.  P.  Haley,  Joseph  King. 

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